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THE 



MORAL CLASS BOOR, 



OR THE 



LAW OF MORALS; 



DERIVED FROM THE 



CREATED UNIVERSE, 



AND FROM 



REVEALED RELIGION 



INTENDED FOR SCHOOLS. 



4 Nil enira prodest, quod Lsedere non possit idem.' 

: The statutes of the Lord, are right ; rejoicing the heart : 
The commandment of the Lord is pure ; enlightening the eyes.' 

psalm xix. 8. 



BY WILLIAM SULLIVAN, 

COUNSELLOR AT LAW. 



M 

0/ 
BOSTON: ^° r i7asV, 

RICHARDSON, LORD & HOLBROOKT 

1831. 



f 



$$*>' 



** 






Entered according to Act of Congress, in the year 1831, by 
William Sullivan, in the Clerk's office of the District Court of 
Massachusetts. 



WAITT & DOW'S POWER PRESS 



o 



TO THE CHILDREN OF THE UNITED STATES. 



You are now, an interesting portion of the Inhabit- 
ants of this Country. In a short time, you will be an 
important part of the many millions, who are engaged 
in the serious business of life. You will be held to 
perform all the duties incident to life, and to society ; 
and you may be entitled to all the happiness, which 
rational beings are capable of knowing. If any one 
could inform you in what manner these duties may be 
performed, and by what means you may secure that 
happiness, should you think the information worth hav- 
ing ? This volume is intended to impart such informa- 
tion. Whether it be adapted to the intended purpose, 
remains to be known. One thing is certain ; it will 
never do you any injury ; for, it will never be put into 
your hands, until persons, more competent to judge 
than you, or I, can be, shall have decided, that it is 
a proper volume for your use. 

If you should be required to study this volume, you 
will find, that you have been soberly thought of by one 
who believes, that the preservation of civil and reli- 
gious liberty, and of the means of individual and nation- 
al happiness, depends on you, if you are properly in- 
structed. 

WM. SULLIVAN. 

Boston, (Mass.) August 1, 1831. 



PREFACE 



It may be asked why a member of a lay profession, 
should ' break and enter the close ' of the professed 
teachers of religion, and morality ? There are many 
reasons, and among them, that this volume is one 
proof of the efficacy of their teaching ; and that what- 
soever may be found in it, worthy of notice, may be 
referred, directly or indirectly, to that origin. It is 
probable, that if the writer had never heard a sermon, 
he would never have attempted to make a book ; most 
certainly, not such a one as this. He has heard from 
public teachers, that it is every one's duty to in- 
quire, and to satisfy himself, that those things which 
are presented to him as truths, are such. He has 
tried to perform that duty ; and having arrived at con- 
clusions satisfactory to himself, he has ventured to 
suppose that he should not offend in presenting them, 
and the course taken to obtain them, to other minds. 

There are other reasons. The writer has had op- 
portunities, which professed teachers cannot have, to 
apply sober truths, to human life, as it actually oc- 



vi PREFACE. 

curs. Those who are engaged, for many years in 
places where public justice is administered, must see 
all the varieties of human character; they must know 
the causes of immorality, and depravity,, which oper- 
ate on society; they are seen by public teachers rath- 
er by inference, and results ; they are seen by mem- 
bers of the legal profession, in their reality; in their 
beginning, process, and end. 

A public teacher of religion and morality, cannot be 
expected to prepare a school book on such subjects, 
in the familiar, practical, and unpretending form, in 
which a layman may do it. Such a teacher, must, in 
such a labor, do justice to himself, to his profession, 
and to society. His work must partake of the dignity 
of his calling, and he must sustain the rank which he 
is known to hold when teaching from the sacred desk. 
A layman is under no like responsibilities. He is one 
of the multitude of the people. If his book be worth 
notice, it will be noticed. If it proves to be of no val- 
ue, no one is injured ; no one is humbled, but him- 
self. 

It is due to any, and to all, into whose hands this vol- 
ume may chance to come, to go a little further. There 
appears to be an honorable zeal, in this country, to 
promote common and scientific education. Within 
the present century, the means to this end, have been 
greatly extended, reformed, and improved. This zeal 
is founded on the truth of the maxim, that civil liber- 
ty reposes on intelligence, and virtue; and virtue, it 



PREFACE. vii 

is said, reposes on intelligence. If all this were clearly 
so, perhaps not much more is necessary, than thorough 
instruction in languages, in the measuring of quantities, 
in the qualities of matter, in the action of matter 
upon matter, and in the faculties of the human mind, 
and in the use of them. It is not certain that intelligent 
persons, will always be virtuous ones. Mere learning, 
may be a facility in doing wrong. To produce the effect 
intended, and desired, the course of instruction should 
comprise religion, and morality. Are not all young per- 
sons, in this country, who receive an education, instruct- 
ed in these important matters ? We think they are 
not. We venture to assume, that religious truths, and 
the principles of morality, should be taught, as the sci- 
ences are taught. It is supposed that they are so 
taught in colleges, in the higher classes, and as a pol- 
ish to a classical education. In our humble judgment, 
they should be taught in schools ; and almost as soon 
as anything is taught. Dry precepts, and axioms, will 
not make a religious, and moral heart; the principles of 
action, and of thought, by which one is to live, and 
die, and which are to give a character to all one knows, 
and does, are not to be learned at a mother's knee; 
by occasional readings; periodical acts of devotion; 
nor by angry commentaries, upon follies and errors. 
If it be desired to impart a knowledge of grammar, for 
example, a boy is not told in the beginning, that the 
object in view is, to make of him a grammarian. He is 
told to get and recite, lesson after lesson, until he has 
gone through his book. When this work is done, he 
is a grammarian. In like manner, a boy should be 



viii PREFACE. 

taught the principles of religion, and morality. If he 
be so taught, it is believed that these principles will 
arise, and be applied, in after life, like the principles 
of the common sciences. In short, we think, there is 
no other way of learning any thing, unless it be mere 
muscular movements, which depend on imitation. 

If we are well founded in these opinions, it is quite 
another matter, whether this book be, or be not, prop- 
erly adapted to give effect to them ; if not so adapted, 
and this theory of teaching, is, nevertheless, right, some 
more fortunate laborer will carry it into practical use. 

The plan of this volume is to search out the original 
principles of morality. They are supposed to have 
been found in the laws of the created universe. We 
have endeavored to prove, that this universe must have 
proceeded from Supreme Intelligence, Almighty pow- 
er, and unbounded goodness ; that it is one connected, 
and dependent system of being ; that physical, intel- 
lectual, moral, and religious man, is necessarily a part 
of it ; that his relation to the universe, can be discerned 
and understood by the light of reason ; that what he thus 
learns, is confirmed, and sanctioned, by Divine revela- 
tion. Beyond this we do not go ; and beyond this we 
need not go, since it is thus disclosed, and made 
certain, that the law of morals, is the will of God. 

It may be supposed, that such an inquiry would ne- 
cessarily lead to peculiar, and even to sectarian opin- 
ions, in religion. This consequence does not follow. 
If it did, there is no call to introduce it into this vol- 



PREFACE. ix 

ume ; nor is it introduced. We know, and respect, 
the differences which exist, in religious opinions, in 
this free land. With these, on this occasion, we have 
no concern. The sole purpose is to illustrate the prin- 
ciples of that morality, which all denominations of 
Christians respect. 

It seems to be a principle, seen every where, that 
every thing which has existence, shall have beginning, 
and progression, to some purpose, and a termination ; 
that the ending of one thing, is a preparation for some 
other thing to begin, go on, and end. In the natural 
world, this principle is seen to operate with admirable 
wisdom, and benevolence. But, where intellectual 
and moral beings appear, and where, consequently, an 
act, may or may not be done ; or where one thing may 
be done, and not another, there may be wisdom or folly, 
virtue or vice, happiness or misery. The purpose of 
this book is to apply this principle to man, as a physi- 
cal, intellectual, and moral agent ; and as the only be- 
ing (known to him) who is capable of the sentiment of 
religion. 

Persons who are familiar with books, will see, if they 
read this, very little that is new to them. Like other 
writers, on similar subjects, we have attempted to lift 
heavy bodies, and to arrange them anew. Almost any 
one who will attempt this, will find that he has strength 
enough to do it, to some effect; but whether the new 
order will be better or worse than former ones, must 
depend on other opinions, than those of the laborers. 



x PREFACE. 

Though this is intended for a school book, it has not 
the usual questions. No opinion is meant to be express- 
ed, by this omission, whether questions in school books, 
are profitable, or not. If this book should prove to be 
of any use, it will not be by requiring recitations from 
it, by heart, and in the very words therein used. The 
pupil should read ; and when he comprehends the 
thoughts intended to be communicated, he should close 
his book, and express what he understands in his own 
ivords ; there can be none so good for his use. 



THE 



MORAL CLASS BOOK 



CHAPTER I: 

Introduction. 

Every thoughtful person finds that inquiries arise 
in his mind of this nature, What am I? Whence am 
I ? For what purposes do I exist ? What is this which 
is called life? What is the power of thinking? Will 
the consciousness of being cease when this life ends ? 
If not, will that consciousness relate to the acts done 
in this life ? If so, in what manner, and with w r hat 
consequences ? If I doubt what answers I must give 
to these questions, why do I doubt ? Is it beyond my 
power to remove my doubts ? If I believe nothing of 
a future state of being as a consequence of the present 
being, have I done what 1 ought to do, to inform my- 
self whether this be so or not ? If I have a sentiment 
of being liable to account in a future life for my con- 
duct in this, is it a mere sentiment, or is it founded in 
reason, and binding on me as a conviction, which I 
cannot free myself from ? 

Inquiries also arise in many minds of this nature : 
If there be a Supreme Being who created and who 
governs the universe, and who is supremely good and 
wise, why are the good and w 7 ise on earth sometimes 
subjected to suffering and to sorrow ? Why is there, 
to such persons, so much of pain in body and in mind ? 
Why do disappointments and afflictions fall on those 
who strive to perform their duty in all things ? Why 
2 



10 MORAL CLASS BOOK. 

da not the punishments of divine justice fall on those 
who violate the laws of the Supreme Being? Why is 
it, that worldly prosperity, respect, and honor, are 
often bestowed on those who violate all the laws which 
the righteous Judge of all the earth must have prescrib- 
ed ? 

Why is it that man is so eommonly the bitter and 
relentless enemy of man ? Why is it that he hazards* 
the destruction of his own property, his own liberty, 
and even his own life, to destroy property, liberty, and 
life in others ? Why is it that we take pleasure in de- 
preciating the good qualities of others, and in present- 
ing their faults, follies, and errors to the notice of those 
who were before ignorant of them ? Why do we feel 
emotions of dissatisfaction when others prosper, and 
regard the welfare of others as though it were a wrong 
done to ourselves ? Why do we mourn over that which 
is past and which cannot be recalled ; and tremble at 
that which has not come, and which may never come ? 
Why is it that kind acts done to others are frequently 
forgotten by them ; and sometimes regarded by them 
as a grievous burthen ; and sometimes repaid by~ acts 
of unkindness, and reproach, and even of injury ? Why 
is it that so much of human life is spent in vain and 
profitless pursuits ? Why is it that when disabled and 
suffering, in body or mind, that we can so rarely con- 
sole ourselves with the fact, that we did not cause our 
own distress ? Why is it that family connexion (seem- 
ingly ordained as a necessary condition of human 
life) is so often a cause of irritation and vexation ? 
Why are children sometimes inclined to regard parents 
rather as tyrannical and heartless rulers, than as affec- 
tionate and worthy governors ; and why are parents 
sometimes led to regret that they have given birth to 
offspring, who are fastened on them by ties which can- 
not be broken ? Why is it that unceasing parental 
care, and the wisest precaution in rearing children, 
are repaid by that bitter disappointment which must 
be hidden within the heart, and wept over unseen by 
any human eye ? Why is it that when parental care 



MORAL CLASS BOOK. II 

has been successfully applied, and when we see the 
coming forth of fruits, intellectual and moral, that in 
one little moment the blast of destruction passes over, 
and the remaining act is, to close the sepulchre on the 
remnant of lost hopes and joys? 

What is that principle of our nature that compels us 
to some sort of action ; and which will drive us into 
such as is hurtful to ourselves and to others, if we are 
not directed to those of an opposite character ? Whence 
comes that sense of disappointment when success has 
crowned our pursuits ? Why is it that one, in the en- 
joyment of bodily ease, and of worldly wealth, and ap- 
parently in command of abundance in those things 
which the world calls good, and for which mortals sub- 
mit to unceasing toil, is, sometimes, the most disgusted 
of all men with life ; finding no pleasure in the smiling 
earth, in the busy haunts, nor any good under the sun ? 
Why is it that men need forcible and irresistible powr 
ers of government among themselves ? Why do those 
who know T that power is difficult to hold, and more 
difficult to use aright, earnestly desire it? Why is it 
that those who have power, either do not, or cannot, 
use it honorably to themselves and beneficially for oth- 
ers? Why are so many of the human race subjected 
to the most miserable poverty ; so many wretched 
from the misuse, and abuse of bodily and mental pow- 
er ; so many deprived of personal liberty ; and so 
many hung up between the heavens and the earth by 
order of their fellow men, in the presence of curious 
thousands, who laugh at the exhibition of death; ad- 
mire the firmness, or despise the weakness of one whb, 
in full possession of all his faculties, knows, that within a 
few moments he shall be dead by violence ? — How does 
it happen that good and virtuous men, in reflecting on 
the change which is soon to come, and when the places 
that have known them will know them no more for- 
ever, do feel a sense of doubt, and even of desponden- 
cy, as to their future destiny ; and would gladly be as- 
sured that all they have habitually thought to be true, 
is unquestionably so ? 



32 MORAL CLASS BOOK. 

Inquiries of this nature may be indefinitely multipli- 
ed. It is of little use to make them, if there be no 
answers to them. They have been answered, in gen- 
eral, among the learned; and in a learned manner. 
Can they be answered to the comprehension of the 
many, and especially of the young ? Let us suppose 
that no small part of all that we see of folly, error and 
crime, and consequent suffering and misery, arises, 
not from the laws of the Creator, but from ignorance 
of these laws, or wilful disobedience of them ; then it 
would follow, that the remedy lies, in making these 
laws known. When and how is this to be done ? 
Not by leaving to each individual to find out the mean- 
ing and force of these laws through painful experi- 
ence, and when the consequences of ignorance and 
disobedience are already fastened on him ; but to make 
them known, before the responsible action of adult life 
begins. If there be rules for human life, which come 
from a Law-giver who [cannot err ; if these rules are 
laid down for subjects who are entrusted with the lib- 
erty of obeying or disobeying, it is inadmissible to sup- 
pose, that these rules cannot be found out, and made 
known to all who are to be affected by them. 

To disclose these rules and make them operative, is 
a duty to ourselves, and to each other. The mode of 
doing it may be differently thought of by different per- 
sons. That which seems most likely to be effective is 
to address human reason, in a simple and intelligible 
manner, and in such manner that the opening mind 
may comprehend the truths which are taught. Such 
is the purpose of this work. No mysteries will be 
resorted to; no display of learning attempted. As 
these pages are intended for the use of children we 
shall address only their own good sense. They will 
be called on to judge by the light of reason wherewith 
their Creator has blessed them. If the intention with 
which this work is undertaken be proper and practica- 
ble, those who will bestow the time and attention ne- 
cessary to that end, may, it is humbly hoped, be ena- 
bled to answer many of the inquiries before suggested, 



MORAL CLASS BOOK. 18 

so far as the enlightened minds which have left a re- 
cord of their thoughts can assist and guide us in the 
search after truth. 

The design of this volume is to prove that there is a 
Supreme Being ; that he is the Creator and Governor 
of the Universe : that he created man as we see him 
to exist, in his earthly frame , in his intellectual pow- 
ers, and with an immortal spirit ; that there is placed 
w T ithin his reach the knowledge of the laws intended 
for government here ; and that life here is connected 
with an existence, which is to be attained through the 
House appointed for all that have lived, that do live ? 
and that are to live. 



CHAPTER II. 

Proofs of the Existence of the Supreme Being, 

The propositions which must be established as the 
foundation of religious duty and of moral conduct in 
this life, and of hope in another and better life 5 are m 
substance, these. 

Sect. 1. There is a Supreme Being who is the Cre- 
ator, Preserver, and Governor of all things and of all 
beings ; he intended human life to be a benefit to those 
to whom it is given ;— - and it may be a benefit, or not, 
according to the use which is made of it ; the means 
of making it a benefit are placed within the compre- 
hension of all to whom life and reason are given. 
Mankind are permitted to choose whether they will 
obey, or disobey ; and subjected in this life, and in a 
future one, to the consequences of their acts and omis- 
sions. 

2. In the first proposition, that there is a Supreme 
Being, we place revelation at present, out of the in- 
quiry, and ask how can it be known that there is such 

-2* 



14 MORAL CLASS BOOK. 

a Being ? — and that he has prescribed rules for the 
conduct of the human race ? How can we certainly 
know that man does not perish, and return to the earth, 
as we believe, that the vegetable kingdom and the 
whole race of animals inferior to man certainly do ? 

3. We propose to address the proofs which we have 
to offer to those minds, which admit, that man whence- 
soever he came, and whithersoever he is to go, and 
whether he returns to the earth, or ascends to heaven, 
is capable in his own nature, of comprehending facts 
and truths ; and that he may, and commonly does, gov- 
ern himself in his most serious and interesting acts of 
life, by ascertaining what is true when he can ; and by 
inferences from known or supposed truths, when he can 
approach no nearer to certainty. It is believed that in 
the common exercise of the human faculties, there can 
be no other rule of government. If there be any persons 
who claim to be governed or guided by any other 
rules, we do not attempt to deal with them. It may 
be said that all knowledge is founded on experience ; 
and that nothing is to be admitted to be true of which 
we have no experience. This saying is true, as to the 
common operation of the laws of nature in the materi- 
al world. It cannot be true in relation to those things 
of whicli w r e have not had any experience. Thus 
knowledge is founded in experience as to the proper- 
ties, and action of the elements. We know some of 
the properties of these from repeated experiments, 
which give always the same results. We do not know, 
in like manner, that there is a future state of being ; 
but we know certain truths, from which the inference 
that there is such a state is to be drawn. 

4. We do not know, as we do know experimental- 
ly certain truths concerning the material world, that 
there is a Supreme Being, since he is not known to 
us by the means which w r e have of knowing such 
truths. No one has seen the Deity : nor is his per- 
sonal existence known to us through the senses, as 
we know of other existence : but his existence, pow- 
er, and government, may be known to us, by neces- 



MORAL CLASS BOOK. 15 

sary and certain inference, from fact and truths, which 
are as undeniable as our own existence. 

5. Does any one doubt that there is an existing ma- 
terial universe ? Does any one doubt that he is a part 
of that universe? Did any human being form himself? 
Could any one of those from whom he sprung, form 
himself? If intellectual, spiritual man could not be 
originally the Creator of himself, could the material 
world, which is without intellect or spirit, create itself, 
and subject itself to the laws which we know, from ex- 
perience, do govern it? Certainly all things, and all 
beings, were created. To this assertion it may possi- 
bly be replied, No. The supposition of creation is not 
proved. 

6. It may be asserted that all things may have ex- 
isted from eternity, just as we see them. What in- 
telligible thought does this assertion communicate to 
a reasonable mind ?— What is eternity ? Can the hu- 
man mind form any conception of eternity ? Add 
thousands to thousands, and millions to millions, till the 
power of computation is exhausted, and it comes to no 
more than a succession of years. We are incapable 
of judging of duration but by a succession of some 
measure of time. Let us ascend to the highest possi- 
ble duration of which we can conceive, we shall find a 
material universe existing there ; the question would 
be the same then, as it is now. How came it into be- 
ing ? Did it create itself? The answer to such in- 
quiries has always been, in every age of that world, 
by the most exalted minds, that the universe could not 
be its own author ; it must have had some author ; 
when, and in what manner it was created, may not be 
intended for us to know. It is enough for us to know, 
that it had a Creator. What, then, can we learn of 
Him, of his majesty and power, his beneficence and 
laws, from the contemplation of his works ? Every step 
which we take in exploring the works of the Most High 
forces upon us, more and more strongly, the conviction 
that all which we are made capable of understanding, 
proceeds from infinite wisdom, and from awful authori- 
ty. We have only to trust in this examination to our 



16 MORAL CLASS BOOK. 

own senses, and to the inferences which we draw 
from what they disclose to us, to be assured of the 
existence, of the presence, and of the government of 
such a Being. 

7. There are few who have had the benefit of 
instruction, probably few who are sensible of exist- 
ence, who have not raised their eyes, in a cloud- 
less night, to the starry firmament, and who have 
not felt some emotion, however undefined, that all 
which they see there, was the work of some incompre- 
hensible Being, and that it continues to exist in pursu- 
ance of his laws. Familiar as this continually recur- 
ring spectacle may be, it is ever magnificent, and ever 
new, and ever fills the mind with astonishment and 
awe. Examined by the light of science and contem- 
plated in its systematic regularity, the feeling of rever- 
ence and awe sinks deeper and deeper ; — and well 
has it been said, 

« An undevout astronomer is mad ! ' 

8. How wonderful is it that such a comparatively 
insignificant being as he who moves on the surface of 
this little globe, and whose mortal frame is tied down 
to it by the irresistible power of attraction, should be 
able to foretell, with unerring certainty, the very mo- 
ment when the light of the sun will be shut out from 
the earth by the intervening cf it c satellite : Nay, the 
precise moment when a comet was visible from our 
little globe at a time long past, when he was not in 
being himself; and when it will be again visible, when 
he must be gone, and perhaps unremembered on the 
earth. 

9. Omitting always the light derived *Vom revela- 
tion, in the present view of the subject, we know in 
these days the Author o f the Universe, only by ap- 
proaching towards him in the contemplation of his 
works. In doing this it will be demonstrated to all 
rational minds that every where the proofs of an in- 
finitely wise and powerful Deity are clearly disclosed. 



MORAL CLASS BOOK. 17 

CHAPTER III. 

Proof drawn from the Firmament. 

10. The usual course of instruction in our schools 
makes known only that part of the firmament which is 
called the solar system, and of which our own planet is 
a part. This system it will be remembered, comprises 
the sun, the eleven planets, the two rings and seven 
moons of one of them (Saturn); the four moons of 
another (Jupiter) ; and the moon of our own planet. 
All these planets have the sun for the centre of their 
system, and seem to us to be dependant on him for 
light and heat, and are well known to move around 
him with the most exact regularity, while the moons of 
such of these planets as have them, move- with the like 
regularity around them. Each of these planets, and 
each of their satellites, revolve in measured time as 
they move. What must that power be which appointed 
to the unconsumed and undiminished sun, his place, and 
to the planets which move around him their unchange- 
able orbits ? The sun is 520 times larger than all the 
planetary globes which revolve around him, and one 
million 300 thousand times larger than our own globe. 
Such is the power of this luminary that the planet 
Herschel is held in its orbit, lighted and warmed by 
his brilliancy at the distance of 1800 millions of miles 
from his surface. Who upholds these orbs in their 
paths, and prevents them from rushing into one common 
ruin ? If it be answered, it is the law of their being ; 
who, then, ordained that law ? 

11. Besides the sun, and the planets which revolve 
around him, there belong to the same system, comets, 
the design and purpose of which is, to us, utterly in- 
conceivable. Their magnitude and rapidity of mo- 
tion are equally so. They, too, are nevertheless known 
to insignifiicant mortals to move with the same exact 
precision which is every w 7 here of divine authority. 
One of them is, by such agency, known to be 11,200 



18 MORAL CLASS BOOK. 

millions of miles from the sun at its greatest distance, 
and to move at the rate of 880,000 miles in one hour, 
when nearest to him. The tail of the comet which 
appeared in 1680, was computed by Sir Isac Newton 
to be 80 millions of miles in length ! 

12. Magnificent and glorious as the solar system 
may be ; what is it in magnitude and distance, when 
compared with all the numberless worlds and systems 
beyond it ! In every clear night the naked eye may 
discover nearly a thousand fixed stars, which are sup- 
posed to be such luminaries as the sua. — If all these 
luminaries are suns, and have their attendant planets 
as we know our sun to have, it would comprise a mass 
of matter equal to 1320 millions of globes of the size 
of our earth. The assistance which the human eye has 
obtained in extending its view into the works of the Al- 
mighty by artificial means, discloses to us the certainty 5 
that orbs exist at such a distance from us, that a cannon 
ball moving at the rate of 480 miles an hour would re- 
quire nine millions of years to pass from some of them 
to the earth. The sun is computed to be 95 millions 
of miles from the earth ; yet in eight minutes and a 
quarter, the light reaches the earth from that luminary. 
What must be the magnitude of luminous bodies, which 
are seen with the help of glasses at such a distance, 
that it would require some years for light to come from 
them to the earth ? 

13. It is said by some modern astronomers, that stars 
are seen at such distance, that light must have left 
them four hundred years before it strikes on our earth. 
Beyond all that is now known to us to exist, there 
may be still other systems, and all of them in motion 
according to the laws assigned to them ; all of them 
preserved and governed by one awful incomprehensi- 
ble Power. All of them may be, and probably are, 
the abodes of intelligent beings, capable of compre- 
hending and adoring the Universal God. Where shall 
the imagination fix the boundaries of creation ? From 
whatever point on the surface of our sphere, the eye 
is directed towards the firmament, worlds on worlds, 



MORAL CLASS BOOK. 19 

systems on systems, are disclosed. Are we in the cen- 
tre of the universe ? Are we in some remote extremi- 
ty of the universe ? What is the centre, what is an ex- 
tremity of the universe ? If there be a centre, if there 
be limits to the works of the Almighty, what is there 
beyond them ; and who and what exists where the 
Almighty Creator does not exist and reign ? 

14. If we are astonished at the magnitude and dis- 
tance of these luminaries, how much more so must 
we be, when we try to think of them collectively, and 
in motion ! We know that like the substances on the 
earth they are held by the law of gravitation ; and we 
know what strength it requires to move a weight of a 
few hundred pounds. If we could suppose our com- 
paratively small earth to be a perfectly smooth ball on 
a plain, it is believed that it would require a mechani- 
cal force which no human mind can compute to give 
it any motion. Yet we know that it moves at the rate 
of 68,000 miles in every hour, revolving as it flies, 
yet so easily and surely, that we have no perception 
of its motion. The planet Mercury moves at the rate 
of 1750 miles in a single minute ; a motion which may 
be measured by supposing a ball to pass from America 
to Europe in one minute and three quarters, or around 
our earth in seventeen minutes. — If the magnitude, the 
distance, the brightness, the motion and all of these 
together, speak not a language to the reason of man 
in the name of the Almighty, then may he number 
himself with the reptiles of the earth, and lie down with 
them in the dust of their common mother. 

15. Who that claims to have the use of his senses, 
and the exercise of his reason, will presume to say, 
that these things are not so ? Will he be hardy enough 
to say that these are the works of chance, and of acci- 
dent ? If so, how came they to be subjects of acci- 
dent and chance ? What are accident and chance, 
when spoken of in relation to organized systems, which 
move by unerring laws, through endless ages ? 



20 MORAL CLASS BOOK. 

CHAPTER IV. 

Proofs drawn from the Globe. 

16. If we limit our attention to the Globe on which 
we live, and consider its connexion with, and depen- 
dence on the sun, its own atmosphere, its waters ; and 
consider its objects, and animals, whether beneath or 
on its surface ; wherever, and however minutely we 
push our inquiries, we shall find, and no less in the 
least of the animal or vegetable kingdoms, than in the 
glorious orbs above us, irresistible proofs of the exis- 
tence and government of the Deity. 

17. On the nature and properties of the common 
air, which surrounds this Globe, volumes might be 
written, and every truth contained in them would 
serve to prove the power and wisdom of its Cre- 
ator. The progress of science, by actual experiment, 
in modern times, has enlarged surprisingly our knowl- 
edge of the agency of this subtle fluid on animal and 
vegetable existence. We can touch but sparingly on 
this abundant topic, and can only select some of the 
more prominent truths in proof of our proposition. 

18. From the Earth's surface, the atmosphere (which 
is from two Greek words meaning l vapor' and ' sphere') 
is supposed to extend upwards about 45 miles. It 
comprises the common air, the electric fluid, fluids 
that ascend by evaporation, and all substances less 
heavy than itself. This whole mass is subject to the 
power of attraction. It goes with the earth in its an- 
nual flight, and daily revolution. It is sometimes so 
still that the lightest substance is unmoved by it ; some- 
times chilling, and binding in fetters all that it can act 
upon ; sometimes suffocating with its heat ; sometimes 
fanning with its healthy breeze ; sometimes scattering 
pestilence in its transit ; sometimes prostrating human 
abodes ; and uprooting the fast holding of the * gnarl- 
ed oak.' Subtle and active as it is, its pressure is 15 
pounds to every square inch, so that a common sized 
man sustains a pressure of 3,2000 pounds ; which 



MORAL CLASS BOOK. 21 

would instantly crush him, if it were not from the 
counter pressure from the air within him. The pres- 
sure of the whole atmosphere on the earth, is computed 
at five thousand million of millions of tons; a number 
of which we have^no power to conceive. The con- 
stituents of the common air are ascertained, by very 
modern experiments, to be two gases, (the word gas 
cannot be otherwise defined, for common use, than by 
the words elastic airy fluid) of which 21 parts in ar. 
100, are oxygen, 79 are nitrogen. Oxygen is com- 
posed of two Greek words signifying £ acid 5 and ' to gener- 
ate-,' so named from its power of generating acids, and is 
supposed to constitute the principle of vital air. Nitro- 
gen is composed of two words, from the same language > 
signifying 'nitre,' and 'to produce' or that principle, of 
the air which produces nitre ; which is a salt, com- 
monly called saltpetre. Science has been able to do 
no more, in this instance, than in many others, that is 
to arrive at some knowledge of properties, or qualities ; 
without approaching to any knowledge of essence: 
That constituent of the air called oxygen, is known to 
be the principle of combustion., the conductor of heat, 
the support of animal life ; and to be indispensable to 
vegetable life. Nitrogen has none of these properties^ 
and seems to be mingled with the former to lessen its 
action. Oxygen seems to be to Nitrogen as 21 drops 
of one kind of liquid mingled with 79 drops of one of 
an opposite character. If there were only oxygen in 
the air, it is said that it would inflame and consume 
every thing, even metallic substances; if only nitrogen^ 
there would be no flame nor animal, nor vegetable 
life. Here then the doubling are met by a new and 
embarrassing inquiry : By whom was the air prepared 
and tempered to its uses, and by what power is it kept 
in its dutiful action. By what power was the air made 
fit for man, for animals, however comparatively large 
or small, and for every member of the thousand varie- 
ties of the vegetable kingdom ; and for the action of 
fire without which man would have no use of the min- 
erals of the earth ? 
3 



22 MORAL CLASS BOOK. 

CHAPTER. V. 

Proofs drawn from the Action of Water. 

19. In farther support of the proposition, that the 
material world must have been the work of design, and 
that all its parts are necessarily connected, and fitted 
to each other, we have briefly to notice the element of 
water. We have seen that the air is connected with 
animal and vegetable life ; so also is water, and both 
are indispensable. No one is ignorant that if no rain 
should fall on the earth in our climate, from the com- 
mencement of spring to the end of autumn, all vegeta- 
ble being would perish, and probably most of animated 
beings. 

20. By whose order, and will is it, that the clouds 
are filled with water, and poured out upon the earth ? 
By whose designing is it, that the ocean, to which all 
rivers flow, is ever of the same fulness ; and that the 
rivers flow on from year to year from unexhausted foun- 
tains ? Who has ordained the ocean to be the fountain 
of the rains that descend upon it, and of the rivers that 
render their unceasing tribute to it ? What power was 
that which planned, and forever keeps in action, the 
silent, unseen process of evajDoration, through which 
the waters are gathered in the clouds, borne by the 
winds, and commanded to fall on the refreshed and 
fertilized ground, and to replenish the streams, intend- 
ed to adorn and beautify the earth, and to minister to 
the comfort of man, and give scope to his enterprise, 
and his inventive genius ? What intelligence was that 
which so apportioned the water to the earth, and the 
earth to the water, that by the action of natural laws, 
the earth is neither too wet nor too dry to permit veg- 
etation, or to furnish the medium essential to animal 
and vegetable being ? This circulation of the waters, 
from the ocean to the atmosphere ; from the atmosphere 
to the mountains, from the mountains to the ocean, is 
like the beams of the sun, and the common air, too fa- 



MORAL CLASS BOOK, 23 

miliar to excite one thought of Him, who ordained it, 
or inspire one emotion of gratitude and praise. 

21. It is not (it is believed) by evaporation only that 
these fountains are supplied. When we consider the 
analogies of the natural world, it is probable that the 
water returns to the fountains, not only through the air, 
but through the earth. If the depths of the sea bear a 
proportionable relation to the elevation of mountains, 
it may not be deeper any where than g^W °f me earth's 
diameter. It may be that the waters find their way 
through the earth by attraction, and become purified 
from their salt, in the transit. It may be that they 
are sent on their way, to bring fiom deep buried mines, 
solutions necessary, or convenient for human use, or to 
come forth again to the light of the sun, pure, limpid and 
healthful, for vegetable and animal existence. 

22. The salmess of the ocean is another theme on 
which much may be said on the design of Providence. 
It is sufficient to refer to it, and to awaken reflection 
on this quality, not only as to the universal diffusion of 
it throughout the immeasurable expanse of waters, but 
in its uses. 

23. The tides and currents of the ocean ought not 
to be passed by unnoticed. On the contrary they are 
among the most striking proofs of that order which can 
have no origin but through intelligence. It is very 
doubtful whether all the natural causes of the flowing 
of ocean waters are vet understood. There may be, 
(however, fanciful it may seem) some analogy between 
these, and the pulses and currents of the human system. 

24. In connexion with this subject, we can only sug- 
gest for reflection, that world that lies below the now 
smooth and glassy face of the deep and the now wild 
and tremendous action of its waters ; the varied 
forms, qualities and habits of its animated tenants ; 
their subjection to man, and their subserviency to his 
use. No thoughtful mind can behold the ocean with- 
out feeling that it has come into the very presence of 
its Creator. It seems to be like the ever enduring for- 
est, such as it was when it first began to be, The art 



24 MORAL CLASS BOOK. 

end science of man can make no change in this mon- 
ument of eternal power. Yet the ocean, seemingly the 
same from age to age, is ever submitting to the law of 
revolution and change. The same law reigns among 
all that its sublime expanse conceals from all human 
power, but that of imagination. It presents to us a new 
relation connected with human art, ingenuity and science, 
by which its pathless surface is made to be the means 
through which nations know each other, in opposite 
hemispheres, and through which knowledge, refinement,, 
and the light of eternal truth are conveyed from those 
who can read and understand, to those ' who sit in dark- 
ness and who see no light.' 



CHAPTER VI 
Proofs from Geology. 

25, The presence and the agency of the same infi- 
nite mind is disclosed to us on, and beneath, the sur- 
face of the globe. The interior of the globe is known 
but imperfectly, even within the comparatively small 
extent to which it has been penetrated. The utmost 
extent (and this in some very few places) in which the 
earth has been penetrated, is less than one nine thou- 
sandth part of its diameter. The knowledge which we 
have has been obtained by the excavation of mines, 
from natural caverns, in searching for water, or from 
examination, requiring a research less deep than is re- 
quired for those purposes. Some very learned dis- 
cussions of facts have been presented to the world of 
late years, and different theories have been founded on 
these, as to the changes to which our planet has been 
subjected. 

26. These learned writers agree that at some time, 
and while the earth was the abode of manv animals in 



MORAL CLASS BOOK. ^5 

different orders of being, it must have undergone some 
general convulsion, the proof of which is clear, from 
the examination of its exterior, and of its interior so far 
as it is known to us. One of these writers says ' the 
structure of the globe, in all its parts, presents the ap- 
pearance of a vast ruin. The confusion and overthrow 
of most of its strata, the irregular succession of those 
which remain in in their original situations ; the won- 
derful variety which the direction of the veins and the 
forms of the caverns display ; the immense heaps of 
confused and broken substances, the transposition of 
enormous blocks to a great distance from the mountains 
bf which they appear to have formed a part, make us 
feel that the history of our globe reaches back to pe- 
riods far anterior to the existence of the human race.' 
27. These expressions, undoubtedly founded in fact, 
are not, (as will be elsewhere shown) inconsistant with 
the scriptural account of the beginning of things. There 
are not materials from the researches hitherto made 
which are sufficient to form any satisfactory opinion of 
what the earth was before this universal convulsion 
occurred.* 



* The proofs that it did occur, are seen in many forms, some of 
which are the following. In lands far distant from the sea, in eve- 
ry quarter of the earth, shells of animals, whose proper element is 
the sea, are'found in immense quantities ; and also at elevations above 
the level of the sea varying from 6000 to 13000 feet. What is sur- 
prising- is, that many of them are of an order which no longer exist. 
The most common proofs, next after that of shells, are remains of 
fishes, and some of these of descriptions now unknown. These re- 
mains ^re found in similar elevations, embedded in clay, in slate 
and even in solid rock. Specimens of this sort have been noticed 
in many places, and among others in the Province of Burgundy in 
France, in grey calcareous hard stone ; and at Narterre near Paris, 
the remains of a fish exceeding 10 inches in length have been 
found in a solid bed of stone, at the depth of 17 feet. These, and a 
multitude of other marine substances, and fossil remains, (fossil Is 
from a latin word which signifies to dig, and is applied, in science, 
to substances found in a state of preservation) seem to prove the ac- 
tion of overwhelming waters, or that the ocean has retired from the 
face of the earth. The action of tumultuous waters, conforms to the 
received opinion as to the deluge. These are fossil remains of va- 
rious land animals. They are found in all elevations and in differ- 
ent sorts of earth, and in stone and marble. Remains of animals are 
found which show that there were animals unlike any which now 
3* 



26 MORAL CLASS BOOK, 

28. It is well ascertained that among all the research- 
es made y no bones of the human frame have been dis- 
covered. The suggestion that human bones might be 
more easily decomposed than those of other animals 
Das been considered ; and it is denied, that there is any 
such difference, in this respect, as will account for their 
absence. It is hence inferred that man was created 
since that convulsion to which these fossil remains are 
to be referred. In whatever mode the absence of all 
fossil remains of man may be accounted for, this fact is 
not inconsistent with the Mosaic account. Moses is 
supposed to have written 2500 years after the time at 
which he fixes the creation of the world. His work 
may have been composed in party from other works 
ihen existing ; and it is remarkable, that the geological 
computations refer the appearances on which they rest, 
to a date which is consistent with that which Moses as- 
signs to the creation. It is not improbable that the 
globe had then undergone some tremendous convulsion, 
and that a new creation had then been made ; and that 
in some prior state of the globe, animals had existed on 
it, though man did not ; and that man was then created ; 
and that a new order of animals was created. 

29. It is also probable that the deluge was not that 
convulsion from which these remains are to be dated ; 
nor is it by any means proved, that the deluge would 
have occasioned such convulsion. The objection to 
this may be that Moses speaks of six days as the time 
within which the creation was made. But it is far 
from being certain that Moses intended six diurnal rev- 
olutions of the earth, as we now measure days. This 
expression may have been used by him figuratively ; 
and it is said that the Hebrew prophets are often to be 
go understood ; and the prophet Daniel is referred to 
in proof, that the word day must mean some other lapse 
of time than the natural day. Geological theories 



exist on" the earth ; and remains are found in one quarter of the 
earth where no such living animal is now found. This is said to 
be the case as to a species of opposum, found near Paris, which is 
known to exist only in South America. 



MORAL CLASS BOOK. 27 

rather confirm the Mosaic account in assigning to man 
his origin, at the same period which that account assigns 
to him. 

30. It is to be remarked, that there are two classes of 
philosophers who entertain opposite opinions as to the 
changes which have occurred in the earth. The one is 
called Neptunists (from Neptune the god of the sea) 
who refer these changes to the action of water ; the 
other is called Vulcanists, (from Vulcan one of the fa- 
bled gods as well of the Greeks as Romans, who is sup- 
posed to have taught the use of fire as applied to metals ;) 
who refer these changes to the action of fire. The 
latter suppose that the earth was in a state of igneous 
fusion, or a liquid mass intensely heated ; that it gradu- 
ally cooled, and was covered with water at a subsequent 
period. 

31. The Neptunists hold, that the earth was first in 
a state of watery solution, and that the present forma- 
tion arose from the drying, and from the gravhation of 
floating parts, and from crystallization, &lc, in which 
form so many substances are known to us. Snow, su- 
gar, salt, frost on the windows, in winter, are crystalli- 
zations. Both theories may be in some way true, since 
there are so many proofs of the action of both these 
elements in geological science. 



CHAPTER VH. 

Geological proofs continued. 

32. Geology is understood to be that science which 
treats of the origin of non-organic substances, that form 
the solid crust of the globe. It includes the structure 
of the earth, and the nature, qualities, and changes 
through which the materials of w T hich this crust is com- 



28 MORAL CLASS BOOK. 

posed, may have passed. Mineralogy is the science of 
defining, and classing these substances : Mineral, there- 
fore, is a very comprehensive term. The substances 
which it includes, may be properly considered in refer- 
ence to the power and design of the Creator, in adapt- 
ing them to the use of man, and man to use them. 
Perhaps it is not an unreasonable supposition, that the 
convulsions which interest the curiosity of geologists, 
were intended to make the earth a convenient and pro- 
per place for human abode. Whatever may be thought 
of this, it is certain that the inexhaustible treasury which 
is beneath the surface, but within human reach, can 
be and is, used by man. None of it was placed there 
in vain, though all the benefit hitherto derived from it, 
may be far short of that which further experiments 
may disclose. 

33. It is foreign to the present object to enu- 
merate the parts of the mineral kingdom. This 
has been done by different authors, as is well known, 
and especially by those who have favored the read- 
ing world with chemical discussions, as well as by ge- 
ologists. The limits of the present object will only 
permit a brief allusion for the purpose of showing, the 
consistency of these provisions of the Creator, with the 
condition which he has assigned to man, and with the 
faculties which have been given to him. And for these 
purposes, we may refer to the quantity, variety, 
and position of coal, which is so indispensable to daily 
comfort, and to the generation and application of heat, 
seen in so many and so important uses. The quality 
imparted to this mineral, constitutes it an agent, by 
which all other minerals are wholly, or in part, disen- 
gaged from the substances with which they are con- 
nected, and then fitted to the purposes for wnioh they 
appear to have been intended. The well known qual- 
ities of iron, silver, gold, copper, tin. zinc, lead, plati- 
na, and the compounds made of them, arc in som? 
way, brought into a state for use by heat. Heat, also, 
is applied to a great variety of substances, of which 
lime is a constituent part, and which are called calca- 



MORAL CLASS BOOK. 29 

reous. * Chalk is said to be 'a very ancient chem- 
ical decomposition of the altered and obliterated re- 
mains of shell fish. 5 Every description of marble may 
be reduced to lime, by the action of heat. 

34. The almost endless variety of substances, which 
are known under the common name of stone, all of 
which are defined and classed, are seen to be intended 
for human good, not only for necessary purposes, but 
for those of convenience and elegance. The admira- 
tion of successive ages has been secured by the exercise 
of skill and genius, on marble, devoted to poetic beauty, 
to historical illustration, or individual renown. 

35. To the mineral kingdom, acted upon by science, 
and art, mankind are indebted also in a thousand ways 
which can only be glanced at in this limited view. In 
the various departments of useful industry which bind 
the individuals of nations together, and wilich happily 
connect and make nations dependent on each other, 
we see in numberless varieties the use of minerals. In 
this relation, all mechanical operations are means of 
awakening grateful emotions to the Common Benefac- 
tor, The modern science of chemistry is abundant 
in suggestions of this powder and beneficence. From 
the same treasury, through the same means, and with 
the like emotions, we see the uses of the mineral king- 
dom, in relieving bodily infirmity, dispelling pain, restor- 
ing health, and prolonging life. There are uses too, 
though less obvious ones, in all that class of mineral 
productions which are called the precious gems. These 
include a great variety under the names of topaz, em- 
eralds, garnets, rubies, sapphires, the components of 
which are well ascertained by chemical action. But 
the same action is said to have ' dethroned the king of 
the precious gems, the diamond, by proving that it 
cannot resist fire, as all true gems do ; and it is now 
reduced to the class of combustibles, and is ranked with 
sulpher, amber and coal.' Dethroned, as it may be by 
chemists, it has not lost its rank among what are called 



A From being combined with lime, from the Latin word calx, 
which signifies lime, and also chalk. 



30 MORAL CLASS BOOK. 

riches, nor ceased to sparkle among the lovers of orna- 
ment. Yet, by the laws of nature it is no more than 
purest charchoal, and like it may be made to disap- 
pear by fire. 

36. we may intrude no farther within the province of 
the Naturalist. We have ventured so far, only to awa- 
ken the thoughtful mind to the truth, that in the re- 
gions which the light of the sun does not visit, and 
whose treasures are brought forth only by human la- 
bor, there are, as every where there are, claims to grat- 
itude and to admiration, due onlv to that Power From 
which they could proceed. 

To test the truth of these suggestions let us only 
suppose that the mineral kingdom had been denied to 
the earth, or that man had been denied the intelligence, 
or the physical capacity to avail himself of it, what 
would have been the condition of the human family hi 
the present day ? 



CHAPTER VI1L 

Proofs from the Vegetable Kingdom, 

37. We are next to notice the works of the Creator 
in the vegetable kingdom. We include in this all that 
vegetates, that is, all that grows on, and has a connexion 
with, the earth, by roots. 

38. It is within the notice of most persons that the 
variation of the seasons is occasioned by the earth's mo- 
tion around the sun : and the gradual elevation of one 
pole, and the consequent depression of the other. As 
there is one region around the centre in which there 
is perpetual summer, so there is at the poles, alter- 
nately, endless winter ; and the year is divided into one 
long day in which the sun never sets, and one long 
night in which he is never seen. Between this un~ 



MORAL CLASS BOOK. 31 

changing summer, and endless winter, every variety of 
climate and of heat, and cold, and of vegetable produc- 
tions, is to be found. We must leave to the researches 
of young aspiring minds to trace out the connexion 
which necessarily exists between this variety, and the 
enterprise, employment, comfort, improvement, and 
happiness, of the human race. It would be an easy 
and pleasing labor to show, that from these sources may 
be drawn innumerable proofs of the wisdom and good- 
ness of the Creator, in adapting man to use the pro- 
ducts of his bounty, and in adopting these products to 
his use. Still more pleasing would it be to demon- 
strate, that principally from this variety of vegetable 
product, the intercourse and consequent refinement of 
mankind is directly, or remotely derived ; in short, that 
from the vegetable kingdom more than from any other, 
and all other sources together, in some form, varied as it 
may be by art and science, come all the commercial 
dealings of nations. But this is only incidental to the 
illustration intended to be made. 

39. It is not our purpose to intrude into the depart- 
ment of natural history. This is a source, no doubt, 
of pure religious emotion, and of pious reverence, in 
all its varieties and divisions. We only allude to it, to 
illustrate the object in view ; we do not treat of it ; 
though, we know not of any study which is better adapt- 
ed to enlarge and elevate the mind, and improve the 
heart of man, than that of the natural world, when en- 
gaged in and pursued with the conviction, that we are 
perusing the volume which God has opened for our in- 
struction, intending thereby to disclose himself through 
means adapted to our earthly condition. 

40. The vegetable world has this in a manner peculiar 
to itself, that it is every where, in every grade, from 
first formation to decay, pleasing and beautiful to the 
human mind* Even those vegetable substances which 
contain, by some unknown law, qualities which are 
poisonous, pain-imparting, or life-destroying to man, are 
nevertheless beautiful in their growth, and development. 
There are general laws prescribed, to the vegetable, as 



32 MORAL CLASS BOOK. 

there are to the animal kingdom. To these laws ail 
that is nourished by the earth, refreshed and fed by 
moisture from the clouds, or warmed and expanded by 
the beams of the sun, must submit and conform. Yet 
so varied is vegetable being, that if its varieties were 
not organized and fitted to render submission and obe- 
dience, they could have no place in the scale of Cre- 
ation. 

41. The most imposing object in the vegetable king- 
dom is the solemn forest. Single trees on a plain, 
or a sufficient number to form a grove, are objects of 
beauty, and consequently of pleasure. The dark close 
forest carries the mind back through an indefinite lapse 
of time, and conveys to it a sentiment of the actual 
presence of the work of the Creator, as it came from 
his hand unchanged by any act of man. With this 
seeming stamp of originality on it, yet the long endur- 
ing forest which appears ever the same, is silently and 
hourly submitting to the laws of Nature ; ever varying 
and changing ; and though life, among its members, like 
life among the members of the human family, has its 
limits ; and within some definite term, not one of all that 
are seen w r ill remain, yet it is still the forest, to the hu- 
man eye. From the most deep-rooted, and long en- 
during of this vast assembly, down to the many per- 
fect vegetables which are invisible to the naked eye 9 
there are general laws of beginning, continuing, and 
ending the term of life. Yet, between these extremes 
there are many genera, or kinds, capable of definite 
and well understood classification. Among these class- 
es each has its own order of being ; and these are 
again subdivided^ and known by distinctions of form, 
internal structure, and in foliage, in flowers, in fruits, in 
juices, and fragrance. Each of them seems to have 
been given for some purpose pleasing, convenient, or 
necessary to the animal kingdom. This is the inex- 
haustible treasury for the supply of life, for the resto- 
ration of health, for the rejoicing of the senses, for 
daily necessities, and luxurious gratification. 

42. The continuance of vegetable life, unaided by 



MORAL CLASS BOOK. 33 

human ingenuity is provided for by natural causes. 
The bear about the germinating influence ; yet, how- 
ever close the neighborhood of various orders may 
be, there is no confusion from age to age, nor is the 
order of nature ever deranged or impaired. It is this 
regularity of the laws of the Creator that we are call- 
ed on to reverence. It is the adaptation of vegetable 
to animal life that commands our gratitude, while it 
adds another to the many proofs of One infinite and 
adorable Mind. 

43. If we are struck with awe in raising our thoughts 
towards this incomprehensible Being that spoke the 
worlds of the firmament into existence and motion, so 
also should we be penetrated with the like emotion, in 
beholding the grandeur, the utility, the variety, the 
delicacy, the beauty, the coloring and the fragrance 
of the natural robe of the earth. All this is the com- 
mon experience of every observing mind. It is seen 
to be so, and the inquiry is no further pursued. But 
what is that principle of reproduction which belongs 
to all the vegetable kingdom ? How is it that the 
acorn buried in the cold ground, comes forth in a form 
which bears no resemblance to what was buried, and 
rises with recurring seasons, by the joint minis- 
try of its mother earth, the refreshing rains, the nurs- 
ing air, and the far coming light and heat, till its roots, 
searching out their own fastenings, and its limbs grad- 
ually rising and expanding, can resist for ages the ordi- 
nary violence of the storm? And has not every vege- 
table product, in some form, the germ of reproduc- 
tion ? And by whose care is it that all are preserved, 
and continued, and fitted for duration, each one in its 
own line of succession, through thousands of years ? 
Can he who sees no divinity in the flower which he 
crushes beneath his foot, make by his own power, the 
simplest product of the vegetable race ? Can he, un- 
aided by the operation of the natural world, furnish 
himself with supplies for his craving wants, for a single 
day ? If the commands of the Deity given in the very 
Creation itself, could be disobeyed by the teeming 
4 



24 MORAL CLASS BOOK. 

earth, how long would the mortal frame of ungrateful 
and impious man, be saved from mingling with its kin- 
dred dust ? 



CHAPTER IX, 

Proofs drawn from the Animal Kingdom. 

44. On a sphere so variegated as we know our own 
to be, and forming as we see it does, from its atmos- 
phere, its waters, its minerals, its vegetables, a place 
fitted for use, and intended to be used, the purpose of 
Creation would seem to have failed, if it were not 
inhabited. All those animals which are inferior to 
man have been most diligently examined, and divided 
into classes by learned naturalists. The several gene- 
ra and the species belonging to each have been accu- 
rately defined. It is foreign to our purpose to go into 
detail in this department of natural history. The 
present purpose will be accomplished if attention can 
be awakened to some general truths, which prove in 
this, and in all other parts of created being, the origin- 
al and continuing presence of the Author of the Uni- 
verse. 

45. The first fact that strikes us is the exact order 
which prevails throughout animated being. Each 
family of the animal kingdom has its peculiar place 
assigned to it ; to that place it is perfectly adapted and 
to none other. In that appropriate sphere it comes 
into being, finds its own share in the created world } 
m that it continues and in that it expires. All its in- 
stincts, propensities, faculties, pleasures, aversions, 
enmities, and wars, have their own peculiar ob- 
jects. For each of these innumerable classes, from 
the elephant to the smallest mite that the microscope 
discloses to us on the drieci fruit, or the purest lily's 



MORAL CLASS BOOK. 35 

leaf, and in the transparent drop of spring water, there 
are laws of being, far more definite and far more faith- 
fully obeyed, than any which proud intellectual man, 
can make and enforce. 

46. That life is a blessing, and intended to he so un- 
derstood and enjoyed, is proved by the sense which ev- 
ery living thing seems instinctively to have of its value. 
The endless diversity which is found in preserving, 
and continuing life, is among the striking proofs of de- 
sign. Is it not surprising, that among the thousands of 
varieties, which have been distinctly enumerated and 
classed, as belonging to the earth, and its waters, min- 
gled together, as they seem to the human eye, that 
every species appears to know and preserve its place ; 
and each one to keep distinct from all others, from 
age to age? What is it that preserves each one, and 
prevents the confusion, which would bring on, in a very 
short succession, one common ruin? There are some 
general laws which seem to be common to all animal 
existence, and among them the necessity of food. 
From this fact it is certain, that all animated nature is 
subject to daily waste which demands a daily supply. 
This demand appears to be intended to be satisfied in 
part, from the vegetable creation, and in part from 
the fitness of some animals to furnish food for others. 

By this law. the created world seems to go through 
a successive change by which animals of one kind be- 
come parts of others; and the vegetable world makes 
the like contribution to animal life ; and the latter 
again makes its contribution to the common mother of 
all, which in due course of exercising its functions, 
sends forth its preparation for the same revolutionary 
course. Certainly in all this, there is abundant proof 
to every contemplative mind of original purpose unde- 
viatingly pursued. 

It has been objected that it is inconsistent with di- 
vine benevolence that some animated beings are ne- 
cessary to others as food. A moment's reflection will 
chow, that this objection cannot be maintained con- 
sistently with obvious laws. If some sorts of animals 



36 MORAL CLASS BOOK. 

did not prey on others, the common food must he veg- 
etable. Suppose all animals and insects were left to 
increase in numbers, as we know they would do, and 
all were to find food from vegetable products, how 
long would it probably be, before all of them would 
perish for want of food ? Supposing existence a ben- 
efit, and considering the numbers that escape destruc- 
tion, it will be found that this provision, so complained 
of, is consistent with general laws, and consequently 
with the benevolence of the Deity. In the ocean, if the 
same law as to food did not prevail, its inhabitants 
would soon come to an end. It is known that one 
fish may produce millions of fish. If the increase 
were permitted according to this scale, and some fish 
were not consumed by others, it seems that the whole 
would perish for want of food. There is another re- 
mark w 7 orthy of notice ; all the animals except the dog 
and the cat which are domesticated for man's use, live 
on vegetable food. If they required living animals for 
food, man could not supply their wants; or the incon- 
veniences of keeping them would be too great to per- 
mit the use of them. 

48. If we descend from very general views, to some 
particulars we shall see new proofs of this theory. The 
sagacity with which some animals are gifted is truly 
wonderful. The natural history of the spider, may be 
referred to for this. The migration of birds is another 
proof. Certain birds, and quadrupeds have a kind of 
knowledge to which even man is a stranger. Pigeons, 
and some domestic animals, when carried many miles 
from their homes, in covered conveyances, have a pow- 
er of discerning the way back. The common bee 
knows the straight line to its hive, at all times, how T - 
ever far it may have w r andered, and however often it 
may have crossed its own track. 

49. The senses of birds, and animals appear to have 
been given to them, for the spheres in which they are 
commanded to live, and move : and in which they are 
to wage war, fly from danger, or secure their food. 
Those who are curious in natural history will find 



MORAL CLASS BOOK. 37 

abundant means of gratification in examining the works 
of the creation ; and the more minute the research is, 
the more will it serve to convince the mind, that God 
is, and that all things are through and of Him. We ven- 
ture to assert that this is a conviction from which the 
human mind cannot escape. And we may add, that 
this, thoughtfully pursued, leads inevitably to piety and 
reverence, and fits the mind to receive, as they should 
be received, the sublime and beautiful expressions con- 
cerning the power of the Almighty which are of so 
frequent recurrence in parts of the sacred volume. 

50. Let us examine two or three instances of 
these proofs as found in the organization of ani- 
mals. Seeing is necessary to all animals, because all 
of them are, in some way, connected w T ith objects which 
are external to them. The law of vision depends on 
general laws, connected with light, and on the action 
to which rays of light are subjected, in passing through 
substances, which permit this passage. It might, 
therefore, seem to us that there must be one sort of 
construction of the eye adapted to act with reference 
to one uniform and invariable law of nature. The 
principle on winch vision depends must be the same, 
in all eyes, that is on having the image of the object 
seen, transferred through some medium to the sensi- 
tive nerve adapted to receive it. The general lav/, there- 
fore, is this, the existence of the object seen must be in 
such a relation to the animal seeing it, that its image can 
be impressed, by the help of light on the proper space in 
the interior of the eye. But that w r hich excites our 
wonder is, the endless variety, among the different 
orders of being, by which the eye is adapted to its duty, 
and the means given to preserve it, in a fit state for 
use. The exceeding sensitiveness of the eye would 
expose it to irreparable injury, and it might soon be 
destroyed, if such means were not given. In the hu- 
man form, in which the hand appears, the injuries to 
the eye may be remedied by the use of that member. 

51. Among animals which have not that member 
nature has provided other means to this end. Birds, 

4* 



38 MORAL CLASS BOOK. 

generally, and many animals, and the horse among 
others, have a third eye-lid, the constant action of 
which may be easily observed, and so curiously adapt- 
ed to use, that it can be passed over the outer surface 
of the eye in almost every instant, and by its action all 
offending substances are wiped away. On examina- 
tion it is found that this eye-lid moves on mechanical 
principles well understood, but in this instance marvel- 
lously applied. 

52. The keenness of vision in birds of prey, which 
see at very great distances, and also at very short ones, 
requires another conformity to the general law. The 
eye of these animals is, therefore, so constructed, that 
it can by means of pliable scales on the outside of the 
ball of the eye, and by muscles drawn over them, so 
diminish, or enlarge the size of the eye, that it will 
perform its duty as to an object, however near and 
distant it may be. This power of vision enables birds 
to see, from their airy elevation, far beyond the reach 
of the human eye, over a wide extent, and to discern 
their food, and with surprising sagacity they submit 
themselves to the gravitating power and arrive at the 
earth's surface with a rapidity, which would seem to be 
necessarily followed by destruction from the contact. 
This keenness of vision seems to enable them to know 
whether the object seen is living or dead, though the 
position of the body may be the same in either case. 

53. Another variation is seen in ihejixed eye of the 
insect races; and in the position of it. One or two in- 
stances will sufficiently illustrate this. In the common 
fly are seen two small round projections at the side of 
the head. These projections contain many thousands 
of lenses disposed in rows, each one of which is capa- 
ble of transmitting an impression of outward objects. 
A German naturalist counted 6236 in the two eyes 
of a silk worm. Another naturalist counted 14000 in 
the eyes of a drone ily, 27000 in the eyes of a dragon 
fly. It has been proved by actual experiment with 
the help of glasses, that each one of these lenses was 
capable of receiving an independent and distinct im- 



MORAL CLASS BOOK, 39 

pression. The inference seems necessarily to be, that 
the retina of these insects may receive, at the same 
time, some thousands of impressions without any con- 
fusion : which is far more wonderful than the single 
impression made on the retina of our own species, and 
on those of other animals, who have tw r o eyes with a 
retina for each. 

54, As we have no other purpose than to awaken 
curiosity and thought in relation to the natural world, 
we must leave this inexhaustible subject to the in- 
quiring and well disposed. They may feel assured 
that the thoughtless hours which they pass in early 
life, may be made instructive and happy, if they will 
examine the natural world, not as a mere show, but 
as proofs of that Power and Benevolence by which 
themselves and the minutest insects, were alike gifted 
with existence. 



CHAPTER X. 

Proofs that the existence of Man is a necessary part of 
the Creation. 

55. Doubtless this globe might have performed its 
annual circuit, and its diurnal revolutions if its surface 
had been composed of the known expanse of waters, 
and of barren waste on the land. It might have done 
the same, if the land had been made, as now it is, ca- 
pable of producing vegetable beings ; and showing 
only on every continent and on every isle, an enduring 
forest, and silence unbroken excepting by the roar of 
waters, the report of the electric fluid, the passing of 
the storms, and the crush of falling trees. It might 
have done the same if all animal life inferior to man, 
had existed as now it does, and the whole earth been 
subjected to the dominion which brute force and in- 



40 MORAL CLASS BOOK, 

stinct might have made for themselves. Had thb 
been so, to what end would the mineral kingdom have 
been created? Why should the magnet have been 
formed ? Why should the element of fire, whatever 
that may be, have been associated in the system ? 
Why should the rivers have been made to flow to the 
ocean, to return through the atmosphere to their 
sources, and their fountains to renew their flow? 
Why should the action of matter upon matter, and 
why should the wonderful results of that action have 
been made inherent, and discoverable in matter? 
Why should metals have been made fusible and mal- 
leable ? and adapted to any variety of form ;. why 
should the power of the screw, of the pulley, of the 
wedge, have been imparted to matter? Why should 
metals have been made fit to receive impressions and 
thereby to make known invisible thought, and transmit 
the action of the mind through successive ages ? 
Why was matter made fit to be formed into means 
of conveyance over the pathless ocean ; and why were 
the products found upon and beneath the earth's sur- 
face, adapted to displace the forest, and to occupy its 
space with cultivated fields, with spacious and magni- 
ficent cities? If there were no such being as man, all 
these qualities of matter would have been given with- 
out use ; and without the knowledge of their exist- 
ence. If man had not been created, what being would 
have lived to admire and reverence the power^ wis- 
dom, and goodness of the Deity ? It seems then to 
follow, from the attributes which we must ascribe to 
Him, that such a being as man necessarily belongs to 
this system. It may be inferred from like principles, 
that the worlds which we see from our own compara- 
tively humble one, bear some description of intelligent 
minds, however varied .they may be from our own, 
whose duty and whose employment it may be to know, 
to acknowledge, and to render homage to the Almighty 
Sovereign of the Universe. 

56. Reason, by which guide only we are attempt- 
ing now to find our way, demonstrates, that man be- 



MORAL CLASS BOOK. 41 

longs to the system which he is made capable of per- 
ceiving. If we are convinced of this truth ; if we see 
that all things animate and inanimate other than man, 
have their proper places of action, and exist therein 
pursuant to laws which are certain, defined, and which 
cannot be departed from ; are there not laws for man 
also, in his sphere of action ? As we know him to be 
blessed with understanding, is not that superior gift 
intended to enable him to search out these laws, and 
to find his own welfare in rendering his obedience to 
them ? 

In the examination of man's nature we shall find new 
proofs of the wisdom and goodness of the Creator; 
and clearly discern his affinity to some superior order 
of being to any which he knows on earth* 



CHAPTER XI. 

Proofs drawn from Human Organization. 

57. Man, as he is presented to the organ of sight, is 
distinguished from all other animals by his form. He 
is the only one who is erect, and capable of so sustain- 
ing and moving himself. All animals but man have 
a natural permanent covering on the skin. To all 
others an artificial covering is an incumbrance; to man 
it is indispensable ; and he only is formed with the 
hand capable of providing it. Figure, varying color, 
and eloquent expression, belong only to the human 
face ; though some few animals are supposed like man 
to shed tears in suffering, he only can smile, and 
laugh. Man can, and no other animal can invent ar- 
tificial means, and use them ; and he only can by such 
means, lengthen the power of his arm and make him- 
self felt and feared, by blows and wounds sent to a far 
distance. 



42 MORAL CLASS BOOK. 

58. Man alone avails himself of the swiftness, the 
strength, and productiveness of other animals. Others 
destroy the living to make them useful, man cherishes 
the living to make them useful to him. Inventive 
power, the need of it, physical force and formation 
necessary to apply it, are not seen in any other living 
being as in man. He is the only animal who is gifted 
with ability to make the earth yield its increase, or to 
fashion natural substances to his own use by changing 
or modifying their original forms. There is some- 
thing of superiority and majesty in the form and nat- 
ural being of man, which other animals instinctively 
acknowledge, and every one of the inferior grades 
shrinks before the searching of his eye. He is dis- 
tinguished from all other animals in this also, that he is 
the only animal of the earth, who can pass as well on 
the ocean as on the land. But the eminent distinction 
of man over all is, the power of uttering articulate 
sounds, and of communicating thereby intelligible 
thought. By this power he makes know T n his wants, 
his sufferings, his hopes, his fears, his happiness. By 
this he can instruct, warn, please, command, and terri- 
fy ; by this, and in one effort, he can move assembled 
thousands to admire, believe, hate, honor, or pity ; to 
rush on to acts of virtue or of crime ; and even to self 
destruction. 

59. Examined as to his interior frame and construc- 
tion, he is found to be in whole and every minute part 
a necessary component of the material world, and de- 
signed to act on it and to be acted upon by it, and in 
such variety of modes as could only be conceived by 
omniscience, and carried into effect by a power to which 
the human mind cannot imagine any limit. 

60. Within the exterior surface of man, some few 
only of the many proofs of his origin, will be mentioned. 
His erect form must be so put together as to resist that 
tendency downwards, which operates on all particles 
of matter in lines at right angles to the surface of the 
earth. This invariable law is wonderfully shown in the 
case of the human frame, comparing the volume of 



MORAL CLASS BOOK. 43 

which it is composed with the base on which it secure- 
ly rests, and moves. His head, therefore, must be 
sustained in the straight line of his frame ; and yet if it 
were so sustained, and were immoveable in its place, 
what a difference would it make in human welfare. 
The head containing the supposed seat of thought, is 
provided with an ornamental covering of hair, and an 
arched covering of bone, capable of defending the brain 
from all serious injury in the common accidents of life. 
Heavy as the head is, it is placed so lightly and so 
firmly on the summit of the spine, and there adapted 
to move so easily, and effectively, that although it does 
move, by means of this pivot, and a ball and socket 
joint, forwards and backwards, and from side to side, 
millions and millions of times, and even through a long 
life, no one, in sound health, ever felt a sensation in the 
act of moving, in the places where this ability to move 
resides. That which is astonishing is that through this 
very pivot of motion, the connexion from the brain is 
carried down through the whole extent of the spine or 
backbone. This marrow which, may not be improp- 
erly regarded as a continuation of the brain, sends forth 
nerves through the openings of the jointed but connect- 
ed bones, which contain and protect it. We can see 
in other animals, how the spine may be divided into 
joints, since they are not erect. Yet necessary as a 
straight solid support seems to be from the earth up- 
wards, the human spine has its flexible divisions so as 
to enable man to throw himself into all the forms which 
his nature requires. At each part of the human frame 
where we can comprehend its form and its uses, it 
seems to us the most excellent, until we proceed to 
another which claims the like pre-eminence for its 
purpose. 

61. The connexion of the spine with the hips, and 
these with the lower limbs, and the feet with these, is 
more within the reach of observation, and every one 
may easily inform himself of the utility and fitness 
of these to their obvious design. The junction of 
the arms to the main bones of the upper part of the 



44 MORAL CLASS BOOM. 

body, and the durable protection, which the heart and 
lungs have received, show how skilfully man is framed ; 
while below the breast there are no bones, for reasons 
which every one must perceive, who attends to the 
positions into which he does, and must throw himself, 
almost every hour of his life. No one can remain ig- 
norant of the beauty and utility of the human form in 
the action of the arms arid hands, who will give them 
even the slightest observation ; and every one who will 
notice the form of his own hand, its uses, and its admi- 
rable connexion with the wrist, and its facility of mo- 
tion, must be convinced that such organization could 
only have sprung from a mind capable of designing 
and of executing designs. It would enlarge this vol- 
ume into one on natural history, if minute anatomical 
descriptions were introduced : we will therefore only 
further add, as to the human arm and hand, this : let 
any one look around him and consider the objects with- 
in his view, and decide for himself, what the condition 
of mankind would have been, if the human arm and 
hand had not been formed and given to man as we see 
them to be. When this inquiry has been entered up- 
on, let him follow it out, and see where it will lead 
him. 

62. The bony frame of the human figure would be 
a motionless incumbrance if it were not for the muscles 
which cover it, and which fill up, and give the beauty 
of shape which we find in it. These bands, and strings, 
are so strong, and so curiously placed, and so firmly 
united with the bones, that they move the w T hole, or 
any part of our machine of bones, yet so easily, that 
the sensation of motion, if felt at all, is always a pleas- 
ure in healthy persons, unless overdone, or too long 
continued. The mechanical operation of the muscles 
on the bones, we can comprehend ; but that which we 
cannot comprehend, and which is utterly inconceivable 
is, the connexion between the will and the muscles, 
and the instantaneous and exact obedience which they 
render to that sovereign power. 

63. That part of the human frame which has the 



MORAL CLASS BOOK. 45 

•common name of breast, and that of thorax in science, 
from the Latin thorax, {breast) contains the seat of 
action on which human life directly depends. Here 
^re the lungs, which by the avenue of the wind-pipe re- 
ceive about 48000 cubic inches of air every hour in suc- 
cessive respirations. In the lungs the air comes imme- 
diately in contact with the blood ; and it is computed that 
the whole mass of blood, which maybe 50 pounds, or five 
gallons, receives, fourteen times within the hour, the life- 
giving impulse of the air. It is supposed that the whole 
mass of blood passes through the heart once in every 
four minutes. From this fact some conception may 
be formed of the strength of the mechanical action of 
the heart, which must be sufficient to impel this mass 
through all the arteries and veins of the system, with- 
in that space of time* 

There also, is that indescribable power contained in 
the stomach (an oblong globular sack of eight or ten 
inches in length, and five or six in depth, which is 
capable of contraction and expansion) whereby the 
process is continually going on, to convert the for- 
eign substances passed into it, into living, active, 
sensitive and perceptive being. In this small cav- 
ity, of the breast everything has its appropriate 
place, and its precise duty, and upon the harmo- 
nious action of each and every one, and un- 
ceasingly, that which we call life, depends ; and 
that, which is the most admirable of all is, that the 
vital action of the whole system goes on indepen- 
dently of man's will ; and entirely beyond its control. 
All who have read Paley will remember his striking re- 
mark, that the action of the vital organs is not confided 
to man's care. His ignorance, or improvidence, if rt 
were -so, might soon, and easily, close his career. 

64. We have no room to follow out the conse- 
quences of this mechanical action. But as there will 
be occasion to refer to human form and movement in 
other places, for other purposes, we must notice the 
craving want of the stomach that daily returns upon it ; 
that it can and does receive with pleasure, and impu- 



46 MORAL CLASS BOOK. 

nity, a given quantity of food in a given time ; that the 
system is known to lose more than half of all it 
takes in as food, through its three hundred thousand 
millions of pores of the skin in every twenty-four hours : 
that continued excess in quantity is the parent of pain, 
suffering, disease and death : that certain substances, 
are certain and immediate death'; and that certain oth- 
ers, though received through habit, and from craving 
desire, will occasion a slow, thoughas certain death, in- 
volving the gradual destruction of the intellectual power, 
the moral sense, and of all that distinguishes men from 
brutes. This criminal indulgence places man far be- 
low the brutes, since they are incapable of such de- 
pravity. 



CHAPTER XII. 

Proofs drawn from the Senses. 

65. It is to the senses of man that we come, with 
pleasure, in contemplating the power and goodness of 
the Creator. The eye is commonly selected as the 
most striking evidence of design, and is emphatically 
so, as a part of the human system. We cannot under- 
take to describe this delicate organ for any other pur- 
pose than the general one of rendering just homage to 
the Creator, and of warning all of the interest which 
they have in knowing its delicacy and of preserving it in 
a sound condition ; and because its action is open in 
some degree to common observation. It is first to be 
noticed that the bones which project around the eye, 
seem to be intended to preserve it from exterior in- 
jury. The eyelids are given to close at every intima- 
tion of danger, and to guard the eye while we sleep. 
Between the eyelids, in the open eye, in the exterior 
front, the first thing we see is the cornea. This word 



MORAL CLASS BOOK. 47 

is taken from the Latin cornu, (horn,) because this part 
of the eye resembles horn. This is a transparent sub- 
stance through which light passes into the eye. The 
cornea is continued all around the globe of the eye; it 
is only in the front part that it is so called ; the contin- 
uation around the eye is known by the name of scle- 
rotica, from a Greek word which signifies hardness. 
As all the coats of the eye but this are soft, and might 
lose their form, this hardness seems necessary to 
preserve it. 

66. Immediately behind the cornea is a distinct 
separate part called the aqueous humor, from the 
Latin aqua (water), which means, merely, a watery 
liquid. Immediately behind this humor is the pupil, 
(commonly called apple of the eye) which is a round 
dark spot w 7 hich every one can see with the help of a 
mirror. The word pupil has no descriptive mean- 
ing. It is through this dark spot that the light which 
comes in at the cornea passes still further into the eye. 

67. That colored circle which surrounds the pupil 
(or apple) and which is either black, hazle, grey, or 
blue, and from which the eye has its color, is called 
the iris, which word is the Latin for rainbow. The 
iris is supposed to have the power of compressing the 
pupil of the eye by means of minute muscles, or per- 
mitting its expansion by relaxing these muscles so as to 
adapt the pupil to receive more or less light, as may 
be necessary ; this action of the iris seems to go on 
mechanically, and without any operation of the will, as 
any one may know who goes from a lighted room into 
a dark one. In such case one sees better in a few 
moments, which is occasioned by the spontaneous ac- 
tion of the iris in providing for the expansion of the 
pupil. The iris extends also, all around the globe of 
the eye, inside the sclerotica, but it loses its name 
after it leaves the front of the eye, and is called 
choroides, which name is from two Greek words 
which mean a membrane enclosing something. 

68. Immediately behind the pupil lies the crystal- 
line lens; a common burning glass or magnifying 



4fe MORAL CLASS BOOK. 

glass, is a lens, from the Latin word lens. Chrystal- 
line (nearly the same word in Latin, Greek, and 
English) means transparent or clear. This lens in 
the human eye is a remarkable substance; it is much 
easier to say what sort of substance it is not, than 
to say what it is. Its place is in the front centre 
of the vitreous humor, which is so named from the 
word vitrum, (glass,) because it resembles melted glass.. 
This humor or liquid fills all the residue of the ball, 
until it comes in contact with the nerve, called the 
optic nerve, from a Greek word meaning vision. 

69. This nerve is also called the retina, from reta,, 
(a net.} The retina is the seat of vision ; that is, it is 
the part of the eye on which the figure of the objects 
seen is pictured* The retina is the expansion of the 
nerve which comes from the brain in a round form 
about the size of a wheat straw, arid as soon as it en- 
ters the eye through the opening made for it in the 
back part of the eye, it expands into this minutely 
delicate net-work and encloses the vitreous humor, 
precisely as a globular bottle with a solid neck to it, 
expands from the neck. To see an object there must 
be the cornea, the aqueous humor, the pupil, the 
crhystalline lens, the vitreous humor, and the retina, 
and all of them must be in a condition to perform their 
several offices. All of them are of such indescribable 
delicacy that it is astonishing that they can be pre- 
served for a single day : how much more so is it 
that they are so generally preserved through alt 
the vicissitudes of life, even to old age. This de- 
scription of the eye is very general, and very sim- 
ple. No attempt is made to describe the more mi- 
nute parts, their,: nerves, blood-vessels, connexion of 
parts, general sympathy of the parts; even so far as is 
known by anatomists. By the most skilful of them, 
many parts of the eye are very imperfectly under- 
stood. 

70. Thus far human knowledge goes, and no farther. 
By what law is it that the eye is so formed that it can 
see ? What is seeing ? How is it that die impression 



MORAL CLASS BOOK. 49 

of a figure on the retina conveys a clear and distinct 
perception to the mind, and makes the object so per- 
ceived a subject of memory, and of thought. Who but 
that Being who framed and preserves the eye, can an- 
swer this ? 

71. The rapid, easy and unfelt motion of the eye, 
is also a matter of grateful wonder. In the strong and 
sound, the eye is kept in front, and in its proper place 
by soft substances, which yield the liquid matter ne- 
cesary to its action ; and the motion depends on mus- 
cles which turn the eye in every direction. When 
these muscles are disproportioned in length, that de- 
fect is occasioned which is called cross-eyed. When 
disease overtakes us, and the waste of the body can- 
not be supplied, this is felt in the eye, as elsewhere, and 
the globe of the eye sinks within the socket. 

72. The philosophical theory of vision as now re- 
ceived in the world is this : Every object seen, reflects 
or emits rays of light. These rays, passing through the 
several departments of the eye, make the figure of the 
object seen to fall on the retina in an inverted form. In 
all representations of vision, the rays of light are drawn 
from the object to the retina. Color too is said to de- 
pend on the manner in which rays of light act on the 
objects which appear colored to our eye. There is no 
doubt that light is necessary to see the figure and the 
color of objects. But some one may hereafter be 
bold enough to doubt, whether this theory of vision is 
satisfactory. May not the eye have a power of vision 
to which light is necessary to be sure, but of which 
light is not the cause ? When one is watching the 
coming on of the morning, or the gradual return of 
night, there is no gradual change in the coloring of ob- 
jects. . It is not satisfactory to common sense, that 
objects and persons well known to us, are not the same 
even in color in the night, and in the day time. We 
are certain of this, that when there is light from the 
sun, or light from artificial means, the eye can and 
does take impressions on the retina of external objects, 
and that they go thence into the mind. What is 

5* 



50 MORAL CLASS BOOK. 

doubted is this, that rays of light are reflected from, or 
emitted by every object that is seen ; and that their 
rays must fall on the retina to make it seen. 

73. It is said by an eminent modem philosopher, 
who is still living, that particles of light pass by any 
fixed point at the rate of 500 millions of millions of 
times in a single second ; and that it is by such move- 
ments of light, communicated to the eye,, that vision is 
effected. That motion of light at the rate of 482 
millions of millions of times produces the sensation of 
redness ; 542 millions of millions of times in a second 
produces the sensation of yellowness ; and that motion 
of light at the rate of 707 millions of millions of times 
m a second produces that of violet. 

If it be proved, or must be admitted,, that the action 
©flight does make color, is there not a picture of every 
object seen, on the retina ; and how can rays of light 
passing from that object, make that picture F May it 
not be that the eye had a power somewhat analogous 
to the reflection of a mirror ; and that external objects 
pictured on the retina, are, in some incomprehensible 
manner, reflected to the mind. 



CHAPTER XIII. 

Further Proofs from the Senses* 

74. The sense of hearing is even less understood 
than that of vision ; the uses of the organs of this 
sense are more difficult to comprehend ; and it is 
less easy to make known the little that we do compre- 
hend, by words, or illustrations by drawings. It will be 
sufficient for the present purpose, that is to prove the 
certainty of design, or of means used to an end, to 
advert to a quality of the common air which every one 
is familiar with* that by exerting the human voice 



MORAL CLASS BOOK. 51 

through a common trumpet, it can be sent to a far grea- 
ter distance than when committed to the air without 
using such an instrument. The ear has some, but a 
very slight resemblance to a trumpet inverted. That 
part which is visible seems to be intended in men, and 
animals to collect sound, and conduct it inward, until 
it strikes on a thin membrane, called the tympanum, 
drawn across the outward end of the barrel or drum of 
the ear ; tympanum is from a Latin word meaning drum. 
Between this membrane and an interior one in the hol- 
low of the ear, there are four very small bones which 
seem to connect the two membranes. The use of 
these bones, in conducting sound is not known ; one of 
them is connected by one end with the tympanum, 
and with the second at the other end, and this with 
the third, and that with the fourth and this with the 
inner membrane, drawn across another space/ and 
within or behind this membrane is a cavity deeply 
encompassed with the bone of the skull, containing a 
liquid, wherein the auditory nerve, (from audire, to 
hear,) proceeding from the brain, develops itself, much 
in the same way as does the optic nerve in the eye. 

75. To have the perception of hearing sound it must 
pass through the ear to this nerve, and through it the 
effect is made on the mind. When we consider what 
the variety and the number of sounds are, which must 
affect this organ, in the ordinary purposes of life, and 
its distinguishing power, and its nice adaptation to the 
end designed, we are left in no doubt as to the intelli- 
gence which its mere contrivance required. But how- 
ever faithfully anatomical investigation may disclose the 
component parts of the ear, it does not nor can any inves- 
tigation which art or science has hitherto made, bring 
the least conception of the nature of hearing to our 
minds. How sound affects that organization, and how 
it communicates with the mind is incomprehensible. 

76. The commonly received theory of hearing is 
very unsatisfactory. Particles of air, it is said, being 
affected by some impulse given by the organs used in 
speaking, or any other sound-making agent, communi- 



52 MORAL CLASS BOOK. 

cate that impulse to adjoining particles of air, and they 
to others, and so on, until those which are in contact 
with the tympanum affect it, and thus sound goes to 
the brain. That air is necessary to the conveyance of 
sound every where, above the surface of water ; and 
that water is necessary to the conveyance of sound 
made in water, and that sound glides along the 
smooth surface of water to a greater distance than it 
can on the surface of the ground, every body knows. 
But that sound is nothing but an agitation of the air it 
is dfficult to believe. When one is speaking to a nu- 
merous assembly in a large apartment, he may make 
himself distinctly heard, and understood, even in the 
most rapid and minute articulation of which he is ca- 
pable, by those persons who are most remote from him. 
But no effort of his lungs would affect in the least 
degree the lightest substance which floats in the air, at 
one half, or perhaps one quarter, of that distance. So 
one may make a violent agitation of all the air in a large 
apartment by swinging a door backwards and forwards, 
but he will make thereby no sound. Sound can be made 
to pass from one apartment to another, through a solid 
wall, and when the air on one side of it cannot receive 
any impulse from the air on the other. Sound passes 
through wood, metals, and other substances, with far 
greater rapidity than through air or water. And through 
some it cannot pass. 

77. Is there then something in nature, hitherto un- 
known, which is sound ; as there may be something, 
which is vision ? That human ingenuity has gone no 
further as yet, in the philosophy of sound and vision, is 
no reproach to it. Looking back on its inventions and 
discoveries, it would be some reproach to it to assume, 
that it has attained its utmost limits on these subjects. 

78. The other senses must be passed over with a 
few words. That of feeling seems to be diffused 
throughout the system. The sensation is always local, 
whether in the extremities, in the organs of sense, or 
in the brain itself. So also tasting and smelling are 
local. The connexion between these and the mind is 



MORAL CLASS BOOK. 53 

alike hidden from us. The only peculiarity between 
these three senses, and those of seeing and hearing is, 
that as to the three former, perception has a locality in 
the system, that is, feeling is every where, tasting is in 
the organs of taste, smelling is in the organs assigned 
to give that perception, but the organs of seeing and 
hearing give no organic sensation, and we only learn 
from experience that it is the eye that sees, and the 
ear that hears. In these truths we have one more 
proof of the Intelligence which framed us. The action 
of the eye and of the ear depends upon no volitions of 
our own. If they were physically touched by the ob- 
jects which they convey notice of to the mind, as the 
other senses seem to be, would they not from their 
wonderful complication and delicacy of structure, soon 
wear out, and become unfit for their offices ? Is there 
not something which may be called intellectual in the 
action of these two senses ? But these are inquiries 
not necessary to the present purposes, if they are Jle- 
serving of any notice. 

79. If the purpose in view thus far has been suffi- 
ciently accomplished, to make that purpose understood, 
it has been shown, that there is a created material 
universe, of which man constitutes a part. That he is 
curiously and wonderfully prepared and designed to 
act on this universe, and that it is in like manner pre- 
pared and designed to act on him. There is reason 
to believe from what we know him to have been able 
to do in relation to this material system, that there is 
no part of it with which he cannot connect himself to 
some useful purpose. Surely this is true as to all 
things and beings on earth to which he has access. 
It is even true as to the far distant luminaries of the 
firmament. He has made himself acquainted with the 
laws which govern them. He has made them, millions 
of miles from him as they are, minister to his necessi- 
ties, his wants, and his pleasures. They make known 
to him the precise point on which he happens to be on 
the surface of his own little globe, the existence of 
which is perhaps unnoticed and unknown to the intelli- 



54 MORAL CLASS BOOK. 

gent beings who may inhabit them. They have serv- 
ed him to enlarge his mind, to invent rules of science, 
and they have served him to elevate his conceptions, 
and to raise himself to that high station in the scale of 
being, mortal as he is, which permits him to know and 
to adore and to render his humble tribute to the infi- 
nite and awful Mind, of whom, and through whom, all 
things are ordained. 



CHAPTER XIV. 

Proofs from Human Intellect. 

80. We have endeavored to find man's place in the 
material world. We have next to consider him in his 
intellectual character. In this respect it will appear 
that his material formation, and that of his mind, have 
an intimate and necessary connexion. Whatever the 
mind may be, and in whatsoever manner it is connect- 
ed with its material dwelling place, it does not display 
its powers until it has been acted upon by the senses. 
This fact has led to the belief of the materiality of the 
mind, and has been the subject of many refined dis- 
cussions. It is certain that the physical and mental 
action of one human being, is known to any other by 
and through the senses only. These truths force on 
us the necessity of considering the action of the senses 
in connexion with, and inseparably from, what is known 
of the qualities of the mind. This will be found to be 
at best a very limited knowledge. 

81. The human mind has been the subject of many 
learned works. These have been given to the world 
at different periods. Each successive author has 
had the opportunity of studying the theories of his pre- 
decessors, and of adopting, modifying, disproving or 
rejecting them, and of attempting to establish his own. 



MORAL CLASS BOOK. 55 

It is not intended to compare different systems* if the 
ability to do this could be assumed, nor to pronounce 
which of them should be received, nor which of them 
should be rejected. All of them are far too learned, 
and refined for elementary instruction. It is proposed, 
as sufficient for the present object, to invite those who are 
of competent years to do it, to examine their own in- 
tellectual acts as the simplest and easiest, and per- 
haps, the most satisfactory mode of instruction. 

82. No one knows how his earliest steps in the ac- 
quirement of knowledge w T ere taken ; but he knows 
what the fact is with his juniors, and he infers truly 
that his own course must have been similar. It is thus 
known to every one, that in earliest infancy the human 
being is of all animals the most helpless : that months 
elapse before there is any apparent sensation, but that 
which arises from the want of food, or a sense of suf- 
fering. The eye and the ear are for ajong time insen- 
sible, and when age enough is obtained to put these or- 
gans to use, they have every thing apparently to 
learn. The discrimination between different sounds, 
and the knowledge of figure, magnitude, color and 
distance of external objects, are very slowly obtained, 
and only by experiments often repeated. Less is known 
of the acquirements of the other senses, excepting that 
the sense of feeling appears to be always on the alert, 
and its disagreeable effect is frequently manifested. 

83. After some few years, aU the senses appear to 
have undergone the discipline of experience to the ef- 
fect of answering the common purposes of life. What 
the senses have attained to by experience, must depend 
on the sort of experience, or on the employment in 
which they have been engaged. The senses of a num- 
ber of young persons who are equally gifted by nature 
in this respect, will acquire different habits, according 
to the accidental circumstances, in which they are plac- 
ed. Children brought up in a city, those who have 
been only in a small village, those who have been at 
school, and those who have been employed in manual 
labor, will have their senses very differently disciplin- 



56 MORAL CLASS BOOK. 

ed. It each of these were brought together, and acted 
upon at the same time 1 , by the same causes, each class 
would be differently affected, and the individuals of the 
same class would be affected in different degrees. 
The senses therefore may be said to be subjects of 
instruction from experience, from early infancy. 

84. The only proposition which it is necessary to 
establish is, that the senses are subjects of discipline 
and of habit in every person, whatever his vocations in 
life may be. Another proposition which is self-evident 
is that all knowledge of external objects and substances 
must be obtained through the senses. Those who are 
blind from birth, cannot have any knowledge of forms, of 
comparative distances, except the imperfect knowledge 
which the other senses give ; and they must be entirely 
ignorant of color, and of all other acquirements to which 
the use of the eye is indispensable. The deaf, from 
birth, must be entirely ignorant of all knowledge of 
sounds. The senses are therefore necessary avenues 
of knowledge to the mind. 

85. It must be admitted, therefore, that the action 
of the senses is indispensable to the development of the 
mind. It does not follow from this well known fact, 
that the mind is not independent in itself, of material 
organization. We are apt to suppose that the mind is 
a perfect independent being, and is so from the com- 
mencement of life. It is quite as reasonable to suppose 
that the mind expands, and is progressive in conformity 
to the action made on it first through the senses, and 
then by its own operation. 

86. It is not improbable that the soul, or mind, or 
spirit (meaning by these terms the same thing, that is, 
the immortal part of our being) is generally taken to be 
something perfect in its own nature, which takes up its 
residence in the human frame when life begins, and 
continues that residence while life remains. 

It is not inconsistent with some analogies in nature, 
that the principle of the soul is originally given to every 
human being, and that the action of life developes and 
makes it whatsoever it becomes. It is not more dif- 



MORAL CLASS BOOK. 57 

ficult to suppose that the Creator intended that the soul 
of man should take its character from the experience 
of life, than to suppose that it is given, at first, a sep- 
arate, independent perfect being, and that it goes 
through no change from birth till death. On the con- 
trary, it accords with our perceptions of moral account- 
ability, that the immortal part of man should be adapt- 
ed to its future state in the scenes of this life. At the 
same time it may be supposed that the righteous Judge 
of all the earth, exacts no accountability, but according 
to the means enjoyed of finding out duty, and accord- 
ing to the obedience or disobedience which follows a 
knowledge of it. If this supposition be admissible it 
may reconcile some disputed points, and may support 
the proposition which is to be illustrated^ viz. that the 
capacity to learn the law is given, and that neglect of 
it, refusal to follow it, or voluntary breach of it, are the 
omissions and acts for which we shall be held account- 
able. Whether this supposition be well or ill founded, 
mid entitled to respect or not, still the truth as to the 
action of the senses on the mind, is to be sought out. 
From this source and from what we know of the op- 
erations of the mind on the materials which the senses 
transfer to it, we must rest the sum of all knowledge 
on this subject. 

87. It is certain from observing those who are de- 
prived of one, or more of the senses, that their agency 
is indispensable to the development of the faculties of 
the mind. It is also certain that the senses have a 
kind of community among themselves. If the sense of 
smelling be entirely obstructed, that of tasting seems 
to be equally so. Sight and touch have a like com- 
munity. The sense of hearing is connected with or- 
gans, with which that sense has no apparent physi- 
cal connexion. It is connected with sight, and sight 
is often indispensable in deciding from what place 
sound proceeds. This is curiously exemplified in 
the art of ventriloquism. The deaf are dumb, be- 
cause they cannot imitate sounds. But the senses 
which remain render some services which belong to 



58 MORAL CLASS BOOK. 

those which are lost, or not given. The blind hear ? 
and touch, better than those who see. The deaf and 
dumb touch and see, more perfectly than those who 
have all the senses. It is also certain that the senses 
are the subjects of discipline and of habit. No doubt 
the retina of every eye, which is perfect, has precisely 
the same picture made on it, which is made by the 
same object, on every other perfect eye. But the 
report made of that picture to the mind, depends on 
the discipline and habit of the eye, and on the 
habit of the mind in receiving and using that report. 

88. Let us suppose that a military chief, a hus- 
bandman, a mathematician, the captain of a ship of 
war, and a physician, are examining, from the same 
point of vision, a numerous body of soldiery, pre- 
pared for the exercise of their vocation; each of 
these individuals would have the same picture made 
on the retina, but each of them w r ould have very dif- 
ferent perceptions, and very different intellectual ac- 
tion from this picture. From this truth it follows, that 
the eye and mind are disciplined by habit. Suppose 
the same persons are equally perfect in the sense of 
hearing, and that all of them hear the same sound at 
the same time. Eacji of them would have the like 
quantity of the same sort of action, on the organ of 
hearing, but the ear of each would notice and report 
to the mind according to the habit of that sense, and 
according to the use which the mind has been habitu- 
ated to make of the report derived through that sense. 

89. The senses of individuals vary not only in con- 
sequence of habitual discipline, but also, in their natu- 
ral and original formation. Some persons whose or- 
gans of vision are apparently perfect, and who see as 
far and as clearly as any do, cannot distinguish colors; 
or only very imperfectly. The same sounds are to 
some ears sweet and harmonious music, to others in- 
different, and to others disagreeable. The sense of 
hearing is variously affected by the common tones of 
voice. The same tones are fascinating, indifferent, or 
disgusting, according to the ear on which they fall. 



MORAL CLASS BOOK. 59 

90. The inference to be drawn from such facts 
seems to be this, that the connexion which is formed 
between the senses, and the mind depends on two 
things, the original formation of the senses, as to per- 
fection or the falling short of it ; and on the habits 
which have been formed in using them. The mind is, 
what its original faculties and powers, its own disci- 
pline and habits, in attending to the reports of the sen- 
ses ; and its power and habits in retaining and using 
these reports, have made it to be. This is all that is 
known on this very difficult subject ; and it is very lit- 
tle. How impressions, from exterior substances are 
made on the senses; and how the mind takes cogni- 
zance of these impressions is entirely hidden from all 
human search. Although we are thus ignorant of 
these subjects, we have attained to some knowledge of 
the faculties and operations of the mind 4 which we 
shall next consider* 



CHAPTER XV. 

Proofs drawn from the Human Intellect, continued. 

91. It seems to be the most satisfactory way to learn 
all that can be known of the human mind, to examine 
our own experience. Let us suppose that a person of 
competent age, and the common degree of intelligence 
and instruction, should turn his thoughts inwards, and 
ascertain for himself what he can of his own mind. 

92. The first thing that will strike him as certain, 
is, that he exists ; that he is conscious of that fact. No 
reasonable person can doubt that he is a human being. 
No one can doubt that he may act, or not act ; that he 
can command the use of his muscles. No one doubts 
that he has perceptions of external objects ; nor that 
he can recall and think of them, when they are not act- 



W MORAL CLASS BOOK. 

iug on him ; nor that he is capable of feeling pain, and 
of having pleasing and grateful emotions. No one 
doubts that he can remember what he did a few hour& 
ago, nor that he can think of what he will do a few 
hours hence ; and resolve on the means of doing what 
he w T ants to do. Such things are the common, every 
day experience of all persons. 

93. Suppose such a person seated in a room, and 
accidentally reminded of Eve's affectionate address to 
Adam in Milton, 

1 To whom thus Eve, with perfect beauty adorn'd — 
My author, and disposer, what thou bidd'st 
Unargued I obey : so God ordains : 
God is thy law, thou mine : to know no more 
Is woman's happiest knowledge, and her praise. 
With thee conversing, I forget all time ; 
All seasons and their change, all please alike,' &c. 

He recollects that he could repeat it ; he attempts to do 
it, but his memory fails him. He remembers the place in 
which his volume of Milton is j he rises, and takes it 
down, resumes his place, and reads over the lines, closes 
his book, and finds that the lines have resumed their place 
in his memory, and that he can repeat them. This sim- 
ple and every day occurrence is full of mysteries. What 
is that power of muscular motion which is so perfectly 
obedient to the will ; the faculty of memory ; the re- 
currence of former impressions j the connexion between 
thoughts recalled, or any thoughts, and the pow- 
er of speech ? and whence, and what, is that emotion 
of pleasure, found in the imaginary language of ten- 
derness, and piety, which existed only in the mind of 
the poet ? All this is incomprehensible, as to its causes 
and nature ; but, it is so, and this is all that can be 
discerned. 

94. Let such a person employ himself in calling ta 
mind the events of his past life. 

Suppose him to have arrived at the age when man- 
hood begins. He can call to mind many events of the 
last year, and so can go back from year to year, till he 



MORAL CLASS BOOK. 61 

comes to the earliest circumstances, and events, which 
he can remember. It is probable that such an exercise 
of the mind will bring to his view persons, and facts, 
which he has not thought of for many years ; and that 
he will seem to see them again, with all the freshness 
of the first impressions. In this exercise of the mind 
he cannot doubt that it was himself, and not another, 
who witnessed these things which he so calls to mind. 
He may be able to recollect, that in his school exer- 
cises he recited some piece of poetry, or prose, and 
with some effort may be able to recall it, and the very 
book from which he learned it, and that he can repeat 
the whole again. By this exercise of the mind he sat- 
isfies himself that he has one quality, or power of the 
mind, to which he gives (in common with all other per- 
sons) the name of memory. He may know also, that 
the memory can be charged with remembering, and 
preserving what is committed to it ; that by frequent 
calling on it to perform duties, and tasks, it will per- 
form them more easily and effectively. There is then a 
faculty of the mind called memory, which is the sub- 
ject of discipline and habit. 

95. When he has thus made himself acquainted with 
memory, he will have attained to a certain degree of 
knowledge of this intellectual faculty. But what does 
it amount to? No more than this, viz. that he has 
such faculty, and can exercise it. But what it is in it- 
self, he is no better informed than before he exercised its 
power. Where were those impressions stored up, 
which he has called to his view ? How is it that he re- 
calls them ? And how is it that they do not come instantly, 
but often slowly and after repeated efforts? And how- 
is it that the memory serves him as to some things, and 
not as to others, which he cannot but know to have 
happened in relation to himself? How is it that some 
of his impressions are so very vivid, and clear, that by 
closing his eyes he seems to see the original objects 
again ; while of others, he has only a very indistinct 
recollection, as though it were the fading away of a 
dream. All that one thus certainly knows is, that he 
6* 



68 MORAL CLASS BOOK. 

has the faculty of memory, that it serves him for better 
or worse, probably from its original power, and from the 
discipline which he has bestowed upon it. 

96. In such a. process of recalling past events, one 
may find that his mind sometimes goes off from the 
proposed purpose, and engages itself in something 
which is incidental. Thus, if one should arrive at a 
point in retracing events, in which he recollects to have 
been one of a numerous audience, he may remember 
the impressions which some speaker made on him at 
the time, and also the subject spoken of. He may 
find that his mind, unbidden by him, engages itself 
upon the speaker, or the subject of the speech, and 
that the recollection of the one, or the other, or both, 
diverts him from following back the train of events in 
his own life, and that he has entirely forgotten himself, 
in this new pursuit. After some time his mind gives 
up this pursuit, and returns to that in which he was en- 
gaged : and he will be surprised to find how far he 
has wandered from the employment with which he 
commenced. But this incident teaches him another 
quality of the mind, that is, that thoughts are associ- 
ated with other thoughts, and that the presence of the 
one introduces the other. This quality, faculty or 
power, is called association of ideas. 

97. This faculty of the mind has the strongest in- 
fluence on human life and happiness. It is on this 
faculty that intellectual eminence is principally founded. 
It may be divided into two parts, that of having acqui- 
red the information, or knowledge, or experience, 
which gives to the mind the power of forming such as- 
sociations ; and, secondly, the readiness with which 
the mind makes its associations. In all intellectual 
operations this principle of association takes a most 
active part. An act is to be done, or an act done is 
to be judged of; All similar acts, and all similar 
judgments, have relation to these. Those who have 
had experience are skilful, because of the facility with 
which these associations are formed in their minds. 
This faculty extends to all the vocations in life. Known 



MORAL CLASS BOOK. 63 

truths, and inferences from these truths, are brought to 
bear on the subject to be acted upon. It is this fac- 
ulty which has led to so many important discoveries in 
Natural Philosophy. It appears eminently in the mind 
of Sir Isaac Newton, and in that of the philosophic Lord 
Bacon. But it applies alike in all professional and 
mechanical employments. These associations are some- 
times the fruit of laborious research, and continued 
labor ; but repeated operations make them come un- 
called for, no less in mental, than in muscular action. 
The principle is the same in the acts of a skilful sur- 
geon, an extemporaneous orator, an adroit mechanic, 
a long practised musician, and a graceful ropedancer. 
All the learning which has been devoted to intellectual 
operations, comes only to this result, that the mind 
perceives, retains, and remembers. It applies what it 
has thus acquired to the acts in which it is engaged. 
This is common to all vocations, however varied the 
acts of human life may be, and however varied the 
knowledge with which these acts may be associated. 

98. Another faculty of the mind will have been dis- 
closed in making the proposed inquiry. The mind 
may, or may not be able to go back, without any devi- 
ation, in the straight line of one's experience, from 
manhood to infancy ; and may refuse to go out of its 
way, or to permit any thing to attract it from its direct 
course. This faculty of fixing the mind on the subject 
proposed, and excluding all things else, whatever be 
the subject pursued, is, in common phrase, minding 
what one is about ; philosophers call it attention. It is 
very certain that those who mind, or attend to that 
which they undertake to do, are sure to do it sooner 
and better than if the mind be often drawn off to other 
objects, and has to return to find where it was, and 
how employed when it deviated. If one has to go 
from one point to another on the earth, he may go in 
a certain space of time, or he may deviate to see 
every object that attracts him, and return to his path 
as often as he has left it ; if he do not deviate so far, 
as to be unable tu find it. It is a truth, for example, 



64 MORAL CLASS BOOK. 

but not a self-evident one, that if any person should 
draw a figure composed of straight lines, each one 
of which lines should be of different length, and should 
thus form a triangle ; and should then make a square 
on each side of the triangle, the square on the largest 
side, would be equal in its superficial extent, to the 
two squares on the smaller sides. But to prove that 
such equality exists, a process of reasoning must be 
gone through. To make out that proof, one must 
remember or associate with the demonstration he is 
engaged in, the elementary truths which are laid up in 
his memory, and which are intended to be applied in 
such mensuration ; and he must have a faculty in asso- 
ciating these truths, as he goes on, with his demonstra- 
tion ; and he must mind what he is doing, that is, he 
must give his exclusive attention to his object ; for, if 
his mind flies off to something else, the chain of de- 
monstration will be broken, and he will probably, nay 
necessarily, begin again, and form every link anew. 

99. Memory, association, and attention are all facul- 
ties of the mind, capable of discipline, education, and 
habits. Perhaps we would not hazard too much in 
saying, that the fruits of education are to be found in 
these three qualities, as to the ability of the mind. It 
is quite questionable whether these faculties are yet sys- 
tematically and effectively disciplined, to their full extent. 
Nor is the best mode of disciplining them, probably, 
yet known. Memory is treated of very lightly in many 
schools ; and whether cultivated in the best manner, in 
any, is very doubtful. Usually it is a painful effort to 
exercise the memory. Is there no way of making it 
pleasant, or at least tolerable ? 

100. Every one knows that the pow r er of minding 
what one is about, or attending to that which is doing, 
can be subjected to obedience. If a master should be 
moving among his pupils, with a whip in his hand, and 
should make its lash felt by every inattentive boy, he 
would certainly fix attention on the lesson to be learned. 
But with older persons, and even with such pupils, oth- 
er motives may be applied and with far better effects. 



MORAL CLASS BOOK. 65 

No one doubts that a habit of attention may be acquir- 
ed, and is acquired. It is one of those qualities which 
enables the mind to do its best. It is sometimes con- 
sidered the fair rival of genius ; and to be capable of 
supplying its place. A man of singular eminence for 
intellectual power, was lately asked, by one of his fa- 
miliar friends, which of the faculties of his mind had 
secured to him his remarkable distinction; He answer- 
ed, modestly, that if he had any pretension to be superi- 
or to men, in general, in anything, it was in the ability 
to take up a subject, and to fix his mind on it as long 
as he pleased, to the exclusion of every thought not 
properly connected with the object in view. 

101. Although these three faculties of the mind may 
be spoken of with certainty, as to their existence, their 
uses, and the cultivation of them, yet what they are in 
themselves, is entirely unknown to us. The operations 
of memory are known only by experience. Those of 
association and attention are known in like manner on- 
ly. That facility which some men have of disclosing 
connexions between distinct ideas, and that power which 
is exerted at pleasure, of devoting the whole mind to a 
subject, disclose nothing of the mind or its faculties but 
this, that it is so ; and this is the limit of all inquiry. 

102. Every person who has the power of remem- 
bering, and whose mind associates thoughts, and who 
can give his attention to his thoughts, must have exer- 
cised faculties of the mind which are in use before these 
faculties can be used. He must have had thousands 
of impressions made on his mind, through his senses. 
When the mind is attending to impressions made through 
the senses, it is exercising that faculty which is called 
perception. The act of the senses, by which the per- 
ception of the mind is obtained, is observation. The 
eye, for example, is engaged in comparing the merits of 
two pictures. The eye is observing. The impression 
made on the retina by one picture^ and then by the 
other, enables it to perceive them. The mind in judg- 
ing of them, associates what it remembers of impres- 
sions made by other pictures. The intensity, or 



66 MORAL CLASS BOOK. 

singleness of its devotion to the act it is engaged in, 
marks the degree of attention. 

] 03. When the mind remembers what it has per- 
ceived, it has ideas or images within it of the things 
perceived. Any one who saw the eclipse of Feb. 12, 
1831, had a direct perception of that event. If he re- 
calls that event by an act of his memory, he then has 
an idea or conception of it. The words idea, and con- 
ception, have the same meaning when used in relation 
to a past impression. If one who did not see that 
eclipse, and should hear it described, or read a de- 
scription of it, he would have in his mind an idea or 
conception of it. This idea or conception is under- 
stood to mean the existence in the mind of some past 
event, or fact, or of something not present to the sen- 
ses ; of this nature are all geographical and historical 
descriptions, whether real, or imaginary. 

104. There is another class of ideas which the mind 
makes for itself, out of ideas of sensation, that is out of 
ideas which come through the senses, which are called 
ideas of reflection. These are obtained by the power 
which the mind has to think, or reflect, upon the im- 
pressions which the senses have furnished it with. Eve- 
ry one has seen many different kinds of vegetable pro- 
ducts, which grow on trees, bushes, and vines. He 
knows each one by itself, by some name. Collective- 
ly he knows all these products under the name of fruit. 
This power of the mind in classing many, and giving 
a general name, is one idea of reflection. A particular 
individual known to us, is a man. A number of such in- 
dividuals, associated for a particular purpose, may be a 
mob, an army, a religious or legislative assembly. A 
particular family is one ; many families constitute inhab- 
itants of a city, a county, or a state. Generalization, is 
necessary in the arts and sciences, and in all intellec- 
tual operations. The respective members of the ani- 
mal, the vegetable, and the mineral kingdoms, are class- 
ed and known by general terms. Without this power 
of classification human knowledge would be exceeding- 
ly limited. 



MORAL CLASS BOOK. 67 

105. Abstraction is the separation of certain quali- 
ties from the subject in which they appear. This also 
is an idea of reflection. A rose, linen, paper, snow, 
are white. We abstract that quality, and form an idea 
of reflection, known to us under the name of white- 
ness. These ideas are unnumbered ; virtue vice, 
right, wrong, loveliness, deformity, hardness, suffering, 
bravery, cowardice, truth, and falsehood, are of this 
description. It is said we can conceive of such things 
separately, or abstractly from any subject, or person. 
It is also said that we have not such power. Each 
one must settle this for himself by attempting to con- 
ceive of vice and virtue independently of human beings ; 
or of whiteness or blackness entirely separate from 
some physical substance. Thus it is apparent that 
the mind has the power of classing and bringing many 
particulars under some general term ; and also of ab- 
stracting from many particulars, some quality common 
to them all. Every person, without the aid of learned 
treatises, can master the theory of generalizing, and 
abstracting, by examining the materials of knowledge 
collected in his ow T n mind. The word animal is one 
of the most general terms in use. Any one may fol- 
low this into many classes. Perhaps the most learned 
man that ever lived could not follow it into all classes 
in nature. Abstraction is a more simple operation. 
The abstraction is easily made. The difficulty lies 
in the application of it to particular subjects. Fu- 
sion, for example, is an abstract term. Certain sub- 
stances can be melted or fused, that is, brought from a 
solid, into a liquid state. All substances cannot be 
fused. It is unknown whether certain substances can 
be or not. It is known that some substances cannot be 
melted, by the application of heat ; but will either be 
dissipated or reduced to ashes. 

106. Imagination is another department of the mind 
which is considered by some writers as including that 
of conception. It appears to be that faculty by which 
the images in the mind are divided, reformed, com- 
bined, increased, or diminished; and also that, by 
which the realities perceived through the senses, are 



68 MORAL CLASS BOOK. 

dealt with by imaginary additions and changes. But 
it will be found, in analyzing any and every product 
of the imagination, that it is made up of perceptions 
originally derived through the senses, and then man- 
aged according to this power of the mind. What a 
wonderful power is that by which one may create in 
his head, an imaginary world ; cover its surface with 
vegetation ; place on it varieties of animal life ; endow 
its tenants with active powers, physical and intellectual, 
and furnish them with motives and passions, and engage 
them in connected and consecutive efforts. Beauty, 
deformity, virtue, vice, the kindest affections, the most 
generous and magnanimous feelings, the most malicious 
and diabolical propensities, may figure under the pow- 
er of the imagination. 

107. Among the imperishable products of this pow- 
er is Milton's Paradise Lost, more read and admired 
at the distance of one hundred and sixty four years 
from its appearance, than in any preceding time. An- 
other production of the same family are the dramat- 
ic works of Shakspeare, some of which have the fur- 
ther recommendation of being historical, though, in 
many parts, more fit in these days for the closet than 
any other use. And another instance is found, still of 
the same order, but for very different use, in the poem 
so well known under the name of Thompson's Seasons, 
now familiar to the reading world for about a century ; 
and which is full of extraordinary beauty of descrip- 
tion, and a high tone of moral and pious feeling, de- 
lightfully expressed. 

108. But here again we are entirely ignorant of this 
power of the mind, and can only say that such an one 
there is, and such are its uses. It is to be noticed that 
this faculty of imagination has its laws. However fan- 
ciful it may be, all its products are derived from 
ideas of sensation and reflection. These are|limits 
which it cannot transcend. Dreaming seems to be 
the sporting of the imagination, with ideas of sensa- 
tion and reflection ; but in this sport, it apparently 
uses none other ; and philosophically can use no 



MORAL CLASS BOOK. 69 

other, however extravagant its operations may be. 
Insanity is, probably, a diseased action of the imag- 
ination ; as when one imagines himself to be some per- 
son which he is not, or in circumstances or relations 
which are not real. Insanity is commonly said to be 
a false perception through the senses ; or false con- 
clusions, from true perceptions. If this account of 
mental alienation be a just one, many persons are, in 
some degree insane, who are not thought to be so ; 
and probably all persons are so, on this supposition, 
who are under the influence of any violent passion. 

109. Every person who will attend to what his own 
mind does in the daily action of his life will know, that 
he is engaged in comparing one thing with another, 
and one motive with another. Some persons, who are 
actively employed will find that they make many 
such comparisons in every hour. All persons, of all 
ages make these comparisons in subjects of more or 
less importance Philosophers, statesmen, professional 
men, and mechanics are continually employed in this 
process ; and so even are children, in their sports and 
amusements. The mind then has a power of making 
comparisons; and of judging, and the result which the 
mind comes to, is a judgment. Wherefore, it is said 
that there is a faculty of the mind called judgment. 
But it rather seems proper to say, that the mind has a 
faculty of forming a judgment by comparison. Human 
life is a continued series of actions, and every action 
has some motive which arises from comparing or 
judging, though these judgments are formed so rap- 
idly, as not to be noticed by the mind. Every one 
knows that these motives, so formed by compari- 
son, determine him to act, or not to act. He also 
knows that when a motive is sufficiently operative to 
move the mind to do, or to put the muscles of the ma- 
terial being into action, (when the motive has refer- 
ence to them) an act of the mind, or body follows. 
This determination to do, or not to do, an act is an 
exercise of a faculty of the mind which is called the 
will. 



W MORAL CLASS BOOK. 

110. The motive of the will, has been discussed by 
very able minds, and opposite, and irreconcileable 
opinions have been presented to the world, under the 
authority of great names. Some of these writers main- 
tain that the will is determined by causes over which 
the mind has no control, and that every act done, or 
omitted, is from an absolute necessity. They say that 
every act, and every thought, is an unavoidable conse- 
quence of preceding actions, or thoughts^ That this 
must be so, because the Deity foresees every thing that 
cccurs, and that nothing can happen but in pursuance 
of his will. On the other hand, it is said, that such a 
doctrine is directly opposed to the experience of every 
rational being. That no one doubts, for a moment, 
that as to all acts which are within his power, and which 
he is not restrained, by some consideration, from do- 
ing, may be done, or not, at his own pleasure. Can 
any one doubt that he can rise and walk, or sit still ; 
that he can turn his face towards the East, the North, 
the West,, or the South, or that he can speak, or be 
silent ? If he receive the opposite doctrine, and give 
credit to that, disregarding the fallacy on which it must 
rest, he takes that to be true, which b contradicted by 
every act of his life. The very men who maintain this 
doctrine, act throughout all their lives, in direct opposi- 
tion to it. Is it possible, that when we feel regret and 
remorse, at doing wrong, and satisfaction for doing 
right, that we so feel though we could not but do the 
acts from which these feelings arise? Such a doctrine 
makes of man a mere machine, denies him the influ- 
ence of all motives ; and annihilates, at a blow, all no- 
tions of accountability to ourselves, to society, and to 
the Creator. If this doctrine, so repugnant to com- 
mon sense, be true, then it is a part of it, that men 
shall suffer and mourn, in consequence of acts which 
they w T ere compelled to do ; and with the perplexing 
conviction, that it was impossible to avoid doing the 
acts, the very doing of which, is the cause of their 
distress. Such things are subversive of all reverence 
for the Deity. 



MORAL CLASS BOOK. 71 

111. We shall not enter into this abstruse controver- 
sy, nor into any other which is in its own nature, incom- 
prehensible. Such disputes arise from assuming some- 
thing to be true, which cannot be denied, or disproved: 
and then founding on the assumption, a train of rea- 
soning which cannot be refuted, though it flatly con- 
tradict at the same time, the experience of every rational 
mind. The doctrine of necessity rests on this propo- 
sition, the Deity foresees every thing. This cannot be 
denied ; and then follows the reasoning which seems 
to be sound, and conclusive. But it must be in some- 
thing unsound, and false, or religion and morality 
have no foundation. In the investigation undertaken 
in these pages, we go by the light of reason in search 
after truths, and to draw from them the inferences 
which they afford ; we believe that nothing more is 
required, and nothing more permitted to us, in the 
present state of being. 

112. We consider man to be thus far a free agent, 
that he wills to do, or not to do; that his will is de- 
termined by the strongest motives acting upon it ; that 
the nature and influence of motives depend, upon his 
original mind, and upon the intelligence and discipline 
imparted to it, and through these, on the respect which 
he feels for commands and prohibitions, arising from 
the laws of nature, of society, and of his Creator. We 
believe, finally, that the mind of man is distinguishable, 
from the thinking power which other animals have 
(which may be in many respects, especially in some 
animals, very like that of the human mind) in this, 
that man can, and that no oth^r animal can, form 
opinions of abstract truths. By this we mean, that 
man can comprehend the nature of a law, and its 
general application, and the consequences of oheykig 
it, or disobeying it. That he can comprehend the ab- 
stract truths of science, morality, and religion, and 
that no other animal has this power. He can com- 
prehend that he is required, under some penalties, to 
govern himself by these truths. We believe that in 
these respects man is, and was intended to be, exalted 



72 MORAL CLASS BOOK. 

far above all other animated beings. And that this is 
the comprehensive mark put between him and them, 
and raises him to the hope of another, and superior 
life. 

113. The conclusion we come to is this : That the 
faculties of the mind are developed by the action of 
the senses ; that the knowledge transferred to the mind 
through these, enables it to exercise its faculties, and lo 
expand, enlarge, and perfect them, so far as human 
life permits ; that among these are memory, associa- 
tion, attention, generalizing, abstraction, comparing 
or judging, and forming judgments ; that judgments 
are motives, which put the will into action ; that the 
will is formed, and qualified, by the sum of intelli- 
gence, and acquirements, which the mind arrives at ^ 
and that willing, and consequent action, may be right 
or wrong ; virtuous or vicious, or neither the one 
nor the other, but indifferent. If we are well found- 
ed in these propositions we have cleared the way to 
morals. 



CHAPTER XVL 

On Moral Accountability,. 

114. However much man may be distinguished 
from all other animals by his physical and intellectual 
qualities, he is much more so by those which are called 
moral. He is certainly the only animal who is capa- 
ble of conceiving beforehand, whether an intended act 
will, or will not conform to some known law, or rule of 
right. It is equally certain that he only, of all animals, 
is capable of forming abstract rules, and applying them 
to actions, as they rise. He only is capable of feeling 
a sense of compunction and remorse ; and, beyond all 
question, the only one who can associate with transgres- 



MORAL CLASS BOOK 7& 

sion, the apprehension of punishment from an authori- 
ty higher than any found in this life. However inscru- 
table may be the physical and intellectual nature of 
man, the powers which are given him are fully sufficient 
to dispel all darkness and mystery, concerning all his 
duties. 

115. It will not be attempted to settle a question 
much discussed among ethical writers whether man has, 
or has not, that natural perception of right and wrong, 
which is referred to what is called 4 the moral sense.' 
But we venture to express this qpinion, that man was 
placed here. in an entirely different relation to his Crea- 
tor, and to everything created, from all other animals ; 
that he only has the capacity to improve his condition, 
and to ascend from a state of infancy, as to his intel- 
lectual and moral qualities, to a state of comparative 
superiority. We can see no reason to doubt, that this 
capability is guided by established laws ; that among 
them is the necessity of being able to discern what will 
advance his happiness, and what will prevent, or retard 
it. Whether the cultivation of his faculties does, or 
does not develope, and bring into action the moral 
sense, in like manner as the cultivation of his faculties 
brings into action, other powers of his mind, as we know 
it does, is a very fair subject of inquiry. 

116. It may fee admitted, that the rude and unculti- 
vated mind of man is not furnkhed with rules of right 
and wrongs so as to be ^capable of discerning between 
virtue and vice, or anything, which is itself good or bad, 
unless it be in a very limited degree. We suppose it 
to be true, that man has not been found any where, 
destitute of all perception, of right and wrong; though 
he has been found with very imperfect, and misguided 
perceptions in many instances, in different parts of the 
earth. We entertain no doubt, that what may be called 
the moral sense, does exist in the mind as a faculty, in 
all men to some extent, as a necessary consequence of 
their existence as men ; and that this sense may be de- 
veloped, and disciplined, in like manner as the other fac- 
ulties of the mind may be ; and that by suitable culii- 

7* 



74 MORAL CLASS BOOK, 

vation, this moral sense acquires a discriminating power, 
which may be called almost intuitive with respect to 
right and wrong. It seems quite reasonable to suppose^ 
that there may be persons who have this sense s o de- 
veloped by long continued discipline, that they judge 
infallibly as soon as a proposition is presented to 
them, of its character, in relation to the most refined 
rules of fitness and propriety. 

117. If we are right in this supposition, we think the 
moral sense is derived from a clear perception, and rea- 
dy application,, of the laws which the Creator prescribed 
for human conduct, and from like perception and appli- 
cation of the conventional laws, which originate in social 
life. In proportion as the mind becomes well instruct- 
ed in the meaning and use of the former description of 
laws, those which are of human institution are found to 
be right or wrong, just as they do or do not conform to 
those laws. We cannot resist the conviction that if the 
Deity intended we should be happy, he must have 
intended that we should be so, by conforming to laws 
which he has prescribed ; and this purpose would evi- 
dently be defeated, if those who are the objects of 
laws were not made capable of comprehending them, 
and of making their own laws consistent with them. 

118. In a multitude of instances the duty of obedi- 
ence to laws, whether taken to be divine, natural, or 
human, must depend upon an immediate perception of 
their application to that which is to be done, or avoided. 
To this it may be answered that this is no more than the 
use of that intelligence, which discipline imparts to all 
the intellectual faculties. But if it be admitted that a 
highly gifted and greatly experienced professional 
man, statesman, or military-chief, may be said to have 
attained to a certain degree of facility in deciding on 
the course to be pursued, in the exigencies of his con- 
dition, so also may there be an acute discernment of 
moral fitness and propriety. And the rather in the 
latter case, than in the supposed one, because in these 
the thing to be decided, and the rules by which it is to 
be decided may be entirely arbitrary, whereas those of 



MORAL CLASS BOOK. 75 

moral fitness must be, in their own nature, incapable of 
error. But whether there be any such moral sense or 
not, in the original formation of man, it will sufficiently 
answer the present purpose to establish, that by a course 
of discipline, man may attain to a knowledge of all 
those rules which are adapted to secure to him all the 
happiness of which he is capable ; and to qualify him 
for the attainments which he is enabled to expect. 

119. The word morals is used in many senses. We 
often hear it used in connexion with some other words, 
as in moral agency, moral pow T er, moral effect, moral 
fitness, &c. This use of the word may not convey any 
very definite meaning. That which is meant by moral 
philosophy in this volume, is that code of laws pre- 
scribed by the Creator, and adapted to the government 
of mankind for this life, and in the expectation of a fu- 
ture one. 

120. We lay out of the inquiry here, as. we have 
done in all preceding pages, the revealed law of the 
Deity. The law T of Morality is to be sought in the 
constitution of men and things. Do we believe that the 
material world proceeded from, and is governed by y the 
Deity ? That it is governed by law 7 s to which he has 
exacted an obedience, which cannot be departed from ? 
Do we believe that intellectual being proceeded from 
him, and that it is in like manner subjected to laws ; 
that intellectuality, as it exists in man, allows to him 
the liberty of choosing, whether he will act in one man- 
ner or another ? Do we believe that this liberty of 
choosing could have been given to man, unaccompanied 
with a capacity to learn the consequences of choosing 
well or ill? Dowe believe that man has availed himself, 
to some extent, of this capacity ; and that he has 
learned, more or less perfectly, w 7 hat these laws are, 
which were intended to govern his choice ? Do we 
believe that he has improved his condition, from age 
to age, by studying and applying these laws ? Do we 
believe that in all the term of life permitted to each 
individual, he is under the necessity of doing certain 
acts for himself, and relatively to those with whom he 



76 MORAL CLASS BOOK. 

is associated by family ties, by social bonds, and by 
the using of those things which minister to his well 
being, consistently with the rights which others may 
have therein ? Do w r e believe that he ought to abstain 
from acts which are injurious to himself, and to others; 
and from acts which disturb the good order and har- 
mony, of the political association of which he is neces- 
sarily a member ? 

121. If we so believe, then such belief must be fol- 
lowed by the conviction, that we must ascertain and 
conform to, the rules which are adapted to accomplish 
these ends of our being. Morality then lies in know- 
ing and in conforming to these rules. In the propor- 
tion in which these rules are known to us, and observ- 
ed by us, we shall conform to the will of the Creator, 
as discernible by us in the nature of his creation ; and 
in the proportion in which we are uninstructed in these 
laws, or are disobedient to them, when known to us, 
we shall fall short of obtaining the good of which we 
are capable. Gross ignorance, and wilful disobedience, 
are the causes of suffering in body, and in mind. 

122. Those who are instructed, are favored with a 
monitor under the name of conscience, which never fails 
to perform its duty. The character of this monitor 
is derived from the state of improvement to which 
the human race attain. It is such, in each individual, 
as he makes it to be. In some individuals its influ- 
ence is feeble, in some ever active and severe ; in 
some misdirected, andleadingto absurd consequences. 
This may be so, because of the narrow and miscon- 
ceived rules, which conscience enforces. Conscience 
operates in every mind ; it operates well or ill, usefully 
or mischievously, according to the character of the 
mind in which it resides ; one may be strictly consci- 
entious in things of imaginary importance, and even 
revolting to sound reason, and good sense. 

123. Without adverting to revelation to prove that 
the spirit of man is immortal, we have assumed that it 
is so, in the preceding pages. But this all-important 
fact, cannot be left on assumption, merely. We have 
then to inquire whether the light of nature discloses to 



MORAL CLASS BOOK. 77 

us immortality. We know not that the tenor of human 
life ought to be different from what it should be, wheth- 
er the spirit of man is transferred to another life, or 
not. We discern nothing in revealed law, which ought 
to vary that conduct which will result in man's great- 
est earthly good, if he is not to live again. Whatever 
revelation may add to man's duties, it takes away no 
law, and impairs no law, which it would not be for his 
good faithfully to observe, if life begins and ends in this 
frail being. 



CHAPTER XVIL 

On Immortality. — There is an Immortal Spirit in Man. 

124. We propose to consider this subject of immor- 
tality, by the same light which has hitherto guided us. 
We do not say that we expect to demonstrate the im- 
mortality of the soul ; but we do expect to find truths, 
which will furnish inferences that it is immortal. 

The proofs of this proposition, as derived from re- 
vealed religion, are not now to be considered. We shall 
go by the truths which the human mind is capable of 
perceiving, and by the inferences which can be drawn 
from these truths. We shall be met, perhaps at the 
threshold with the objection, that nothing in the nature 
of proof can be drawn from this source, because, there 
is no truth within our knowledge, which proves the ex- 
istence of an immortal spirit ; nor any truths from which 
an inference can be reasonably drawn that there is such 
a spirit. If this be so, we admit that the argument 
must fail. It is also admitted, that with the exceptions 
which are found in the Scriptures, there is no satisfac- 
tory evidence that the disembodied spirit has been seen 
by any mortal. We know not of any useful purpose, 
(with the exceptions above referred to) which would 



78 MORAL CLASS BOOK, 

require that the spirit of man should be seen of the 
living. And we think it is irreconcileable with the 
qualities of our nature, so far as we can comprehend 
them, that spirit, whatever that may be, should be per- 
ceptible by mortals. There are many narrations which 
tend to show, that supernatural appearances have been 
witnessed. No credit is due to these. They are to 
be accounted for by recurring to truths, and to infer- 
ences from them. It is a truth that the mind may be 
effected by delusions. External objects may seem to 
the mind to exist, which do not exist. There are 
many well authenticated facts of this sort. 

125. How this delusion, which has no being but in 
the mind, is produced, is not known to us. All accounts 
of apparitions and supernatural occurrences, are un- 
doubtedly to be referred to some mental error. We 
think it may be assumed, that it is contrary to the truths 
known to us, and to the inferences which must be 
drawn from them, that the immortal spirit can be per- 
ceived in a disembodied state 5 by the human senses. 
What natural evidence, then, can we have that there is 
such spirit ? We answer, that we are to take all the 
truths that bear on this inquiry, and make reasonable 
inferences from them. Among these truths we rank 
the following. 

126. I. The universe is the work of one God. All its 
parts constitute a united, consentaneous whole. Every 
part acts, or may act, when motion is given to it, relatively 
to the whole. There are laws of analogy which per- 
vade the whole ; as well as general and particular laws, 
which act always in like circumstances, to the same 
ends. Among these analogies we may select as ex- 
amples : The great principle of waste, supply, and 
renovation; the analogy of organic bodies; the re- 
semblance which the vegetable creation bears to ani- 
mated being, in the vessels ramifications and circulations, 
and the analogy which exists between the circulation 
of fluids, in vegetable and animal being, and that of the 
waters of the earth. The principle of universal at- 
traction, and the relation which every one of the globes 



MORAL CLASS BOOK. 79 

floating in the vast expanse around us, bears to all 
others. Every part of created being has some relation 
to, and connexion with, all other parts. We do not 
certainly know that all this is so ; but we know cer- 
tainly so many truths, as will yield to us inferences 
which are so satisfactory, and conclusive, that the mind 
cannot refuse its assent to them. 

127. Secondly : We must admit that all created 
being came from the universal Deity, whose attributes, 
so far as we can discern, are forced upon our minds. 
From these truths we infer, that nothing which He has 
made was made in vain, or without design, or without 
some useful purpose. All that is known of man, comes 
within these general rules, always keeping in view, 
that man is a free agent, and that we are not to sup- 
pose that the Deity intended he should necessarily 
commit the errors, follies, and crimes, which spring 
from the exercise of the liberty given to him. We 
are not to judge of man from the ignorance and vice, 
which mark the course of certain individuals, nor from 
the benighted and low condition in which some nations 
are seen. But we are to judge of him by this undeni- 
able truth : that he is made capable of improvement, 
and that the progress of improvement must, from ob- 
vious causes be slow ; and that what is generally true 
of all the human race, under all the variety of circum- 
stances in which they are seen, must be founded in the 
general law of man's nature, ordained by his Creator. 
These circumstances depend on the kind of govern- 
ment under which men live, the national habits, the 
degree of intelligence which they have attained to, and 
the influence which the knowing and the privileged, 
have exercised over the mass of men, and on the cli- 
mate in which they happen to be placed ; and perhaps, 
more than on everything else put together, on tra- 
ditionary habit, everywhere the relentless enemy of 
improvement. To mankind, however thus diversified^ 
the sentiment of immortality has been almost common. 
Some persons who do not believe in immortality, and 
even some who maintain it> allow no weight to the uni- 



80 MORAL CLASS BOOK. 

versality of this sentiment. They say it proves no- 
thing ; that it is natural to man to desire to live again ; 
and that such desire establishes nothing as to the cer- 
tainty of future life. To this we disagree. We go 
back to the truth, that the sentiment springs from 
the organization of the human mind. That it appears 
under all the aspects in which man appears. That it 
could not, and would not appear, if it did not spring 
from that power from which man himself originates. 
Why should the thought of immortality have entered 
the human mind naturally, if it have no foundation? 
Is there anything else which men imagine of them- 
selves which is known to be unfounded, or believed to 
be so ? Since then, the Creator has given this senti- 
ment so commonly to the human mind, arid since we 
cannot suppose that any sentiment is found there, and 
especially one so materially affecting existence, as this, 
without his authority, we think it is entitled to great 
respect in estimating the certainty of future life. 

128. Thirdly. It is a truth known to every one 
that there is something in him which he calls mind. 
It is with this part of himself that he recalls the past, 
acts on the present, and regards the future. It is with 
this that he conceives of the Deity, and forms the sub- 
lime conception of his existence, attributes and pres- 
ence. However depraved, and shocking the senti- 
ment is sometimes seen to be in some nations of the 
earth, it is, nevertheless, an universal one, among 
mankind, that there is some intelligence, superior to 
themselves, which is to be worshipped. This is the 
natural offspring of the thinking part of our nature, 
and this is a truth. Is the inference fairly to be made 
from that truth, that this something may exist when 
the organization in which it appears, returns to dust ? 
What sound reason is there for supposing that this is 
not a mere consequence of organization of material 
substance ? We answer to this, that it cannot be con- 
ceived that matter, whatever matter may be, can have 
that power. How can we conceive that any arrange- 
ment of material particles should produce memory, 



MORAL CLASS EOOK. 81 

imagination, reasoning, love, fear, conscience, religion ? 
That matter should ever have this power, is irrecon- 
cileable with truths which press irresistibly on every 
observing mind. This thinking something, then, is not 
matter. Some persons who deny to man an immortal 
spirit, but who must admit that he thinks, say this : 
let it be that man thinks, and that matter cannot think, 
and that there is something in man which is distin- 
guishable from matter, and that through that something 
he is immortal, have not other animals that same some- 
thing in them ? Do not animals think ? And if im- 
mortality is to be affirmed of all animals that think, 
are not other animals, as well as man, immortal ? To 
this we answer, that there is no truth, there is no in- 
ference from any truth, that leads to the conclusion 
that other animals think, or if they do that the sort of 
thinking which they are gifted with, is connected with 
immortality. We shall not shun, nor attempt to con- 
ceal the inference which the apparent intelligence of 
animals seems to furnish. We admit that this argu- 
ment is plausible. We meet it by assuming, that the 
very best intelligence found in the animal creation, 
does not prove that they have any of that intellectuali- 
ty which connects them with future life. We rely on 
this truth ; that no animal which has not the discipline 
of human intelligence is capable of any improvement. 
To each one of all the varied tribes, there is a prescrib- 
ed, an unchangeable law, from age to age. By that 
law they are bound. The most intelligent of the ani- 
mal creation, and the most teachable are the dog, the 
horse, and the elephant. They are man's pupils. 
Left to themselves they are incapable of change. 
They are the same now, which they were from the 
earliest knowledge of them. The skilful beaver, and 
the more skilful bee, are the same which they were 
when first known to man. It is not so with our race ; 
we are moving on in the long course of improvement. 
We are removing gradually the veil which is hung 
over the natural world ; we are casting stronger and 
stronger lights, on the moral and social nature of man ; 
8 



82 MORAL CLASS BOOK. 

we are gradually obtaining, by the light of reason, more 
clear and more grateful perceptions of the one only 
and true Sovereign of the Universe, These are the 
qualities of man which distinguish him from the brute ; 
and these truths force on us the inference, that brutes 
are of the earth, and return to the earth ; that man is 
of another, and far more exalted being, and to that he 
is destined. 

129. Fourthly. Such reasonings, it may be replied, 
are plausible, but not satisfactory. The brute returns 
to the dust, and does not man return to the dust ? When 
that unknown something in him which we call life cea- 
ses, does he not decompose and mingle with the natu- 
ral world I and how is this welf known truth to be re- 
conciled with the supposition, that something in him 
survives this ruin ? 

Certainly that which came from the earth returns to 
it. But we have shown that there is something in 
man which cannot be of the earth. If this be so, it 
only remains to show, that this something may sur- 
vive that which is earthly ruin. Thb cannot be direct- 
ly proved, for as we have before remarked, no one has 
seen the disembodied spirit. But as this thinking 
something did exist, as the sentiment is universal that 
it may continue to exist, independently of the material 
frame ; as this something has a progressive nature, as 
we have seen in the power which man has to improve ; 
as it is not impossible that there should be a separate 
existence, what are the inferences which the mind is 
enabled to draw as to a future state of being ? Let us 
first dispose of some objections which have been often 
urged against the proposition of future life. Among 
these are, that so far as we can know, man belongs to 
a material system ^ and that it is irrational to suppose 
that being seen to be such, there should be anything 
in his nature, which is separable from that system. 
This objection has been impliedly answered before. 

130. No one will deny that there is a Creator, and 
that he is of superior immaterial intelligence, and that 
this intelligence acts on the material universe. No 



TMORAL CLASS BOOK. S3 

one will deny that this universe is one united whole ; 
that material and intellectual man composes part of it. 
What truth or what inference from any truth forces on 
us the belief, that so much as is intellectual must be 
limited to this earth ; and cannot exist elsewhere ? Is 
existence elsewhere, so irreconcileable to reason, that 
reason must reject it ? Why is it so? because we can- 
not see how it should be so. Let us see how many 
things and facts there are, within our daily observation, 
which are no less marvellous, than would be the fact, 
that the thinking something survives. Can any one 
account for the fact that his muscles obey his will.? 
that the vegetable and animal substances which he re- 
ceives as food,, assimilate with and become part of him- 
self? Can any one account for the action of his mem- 
ory ? For the connexion between the will and the 
utterance of articulate sounds? Can any one account 
for the succession of vegetable and animal being? 
What is that in a seed which sends one part of it down- 
wards into the earth in the form of roots, and another 
part of it upwards through the surface into the air? 
How are all the transformations from one sort of ani- 
mal being into another effected ? How^ire the essences 
of flowers, and vegetables, made capable of a distinct 
and continued existence, when the organization from 
which they come, has been destroyed in the process? 
131. W^e do not insist, that because no answer can 
be given to these questions, that therefore the human 
soul survives the ruin of the body ; but this, that if it 
do, it is not more wonderful than that such things. 
which are within our observation, should occur. But 
then it may be said, that though all these things do oc- 
cur, they belong to what we know to be the mere rev- 
olutionary succession of the natural world. All these 
things are confined within a limited sphere, viz. to this 
earth. This is true. But does it follow, that the 
thinking substance manifested through an earthly or- 
ganization, necessarily belongs to the sphere of the 
earth ? What is the limit of its action while so mani- 
fested? Does dt not fly from world to world, search 



84 MORAL CLASS BOOK. 

out the laws of the Creator, and come into his very 
presence in the admiration of his works, and in the 
feeling, which no man can escape from, of obedience 
to his will ? Is it then limited to the earth ? or does it 
belong to some proper sphere in the universe, of which 
the earthly being, is one, and perhaps the first of a 
succession, though far beyond the limited view w T hich 
is permitted to us here ? 

132. We do not assume that it is, or can be demon- 
strated by the light of nature only, that man has an im- 
mortal spirit. But we say that all the truths w T hich he 
can put together, and the necessary inferences from 
them, fasten upon him a strong assurance that it is so ; 
and on the other hand we assume, that there is no 
truth, and no inference from any truth, that presses up- 
on him a conclusion, that this cannot be so. If then 
there were nothing but the light of nature for our guide 
the judgment of the rational mind would be, that there 
is no probability that earthly death is the end of life ; 
its judgment further is, that all which comes to that 
mind in the form of truth, and all the fair deductions 
therefrom, place the expectation of life near to cer- 
tainty. We have one thing more to add : let us look 
through the created, system; let us consider man as he 
is, and may be, physically, intellectually, and morally ; 
let us consider his term of years ; what he suffers and 
enjoys ; the restless action of his mind ; his abstract 
conception of death, its certainty as to him, and his 
apprehensions of what may follow it ; conception, cer- 
tainty and apprehension, w T hich are unknown to every 
animal but man. Let us consider, too, man's views of 
the Deity ; of his awful works, of his own state of being 
as connected with one of endless duration ; and, also, 
that so far as we can discern, nothing that is created is 
annihilated, though it may often change its state of be- 
ing. Then, these things being so, how can we recon- 
cile it with our conceptions of the Deity, that he intend- 
ed for man, no more or better, than that he should 
come forth like a flower, eat like a brute, laugh and 



MORAL CLASS BOOK. 85 

weep, through his brief moment, and disappear, and 
be lost, in the revolutions of the material world. 

133. We are left in no doubt on these subjects. All 
the natural hopes and aspirations of man, are assured 
to him by the Creator's own revelation of himself. Is 
this so ? How are we assured of it ? By the Chris- 
tian religion. Certainly there is such religion in the 
earth. There are very many who profess that religion. 
Its professors entertain very different opinions of its na- 
ture and obligations. Some creeds, and modes of wor- 
ship, are apparently of human invention, and do no hon- 
or to a merciful and omniscient God. If it were of 
divine origin, would it not be better understood, and 
better applied to human wants and duties than w T e see 
it to be? How can it be, that such a God should have 
sent to the earth as a beneficent gift, such disclosure 
of himself, and of human relation to himself, as we see 
to be declared by men? Nor only declared, but main- 
tained with the most intolerant spirit, and even with 
bloody and exterminating violence, wherever its vota- 
ries can use the arm of power ? This religion then 
does not prove itself. Its assumed origin cannot be 
proved to human conception, in any other manner than 
that by which all other things are proved, that is, by 
reason. If reason tells us that there is such a religion, 
and what it is, we must receive it and obey it ; other- 
wise we must rank it with the exploded fables of the 
heathen world. 

134.. We will proceed then to examine this serious 
subject by the light of reason. We will keep in view, 
what the Deity has manifested himself to be, in his 
magnificent works; and what He has made or permit- 
ted man to be, and where he has placed him in the 
scale of being, and thence attempt to know, whether 
there be a revelation of God's will to man, and what 
it means. 

8* 



86 MORAL CLASS BOOK. 

CHAPTER XVIII. 

Revealed Religion. 

INTRODUCTION. 

135. We have hitherto followed plain reason as the 
proper guide to a knowledge of the Creator's purposes^ 
We know not of any other guide to a knowledge of 
Christian truth. If there be such a thing as a religion 
revealed to man, by the Deity, it must be know r n to 
man in one of tvyo modes ; first, by direct inspiration y 
secondly, by examining the evidence of its truth, and 
judging of it by the understanding. In these days, no 
one pretends to be inspired. Those who pretend to 
comprehend the nature of religion in any other way 
than that in which they understand any other matter, 
necessarily received, or rejected, upon evidence, must 
be deceivers, or deceived. Many men have been very 
sincere Christians, who were gifted with extraordinary 
powers of mind, and who had attained to great eminence 
in all the departments of learning. Their natural pow- 
ers, and the diligent cultivation of them, qualified such 
men the better to investigate Christian truth by the 
same rational means, which they applied to acquire the 
knowledge of truth, in natural and intellectual philoso- 
phy. At the head of such men, (independently of 
those who have officially devoted themselves to religion) 
we may place Sir Isaac Neivton and John Locke. 
There are many others who are entitled to eminent 
distinction. In some respects, Lord Bacon is their 
equal. But the two first have given, in the most deci- 
ded manner, their testimony to the truth of revelation, 
after a long and searching examination, which no two 
other men, that ever lived, were more capable of mak- 
ing. It is well known that Locke, who was an origin- 
al discriminating thinker, a man of business, and a pol- 
ished man of the world, and who left but little to his 
followers to do in illustrating the qualities of the human 
mind, distinguished himself in proving the truth and rea- 



MORAL CLASS BOOK. 87 

sonableness of revelation. He passed his long, busy, 
and happy life, in the observance of Christian precepts, 
and died, in the certainty of their divine origin. He 
found nothing mysterious, and incomprehensible in 
Christianity. On the contrary, he regarded it, as a 
clear and simple exposition of those rules which enjoin 
duty to one's self, to one's fellow men, and to the Cre- 
ator. He seems to have been aware that religion had 
been greatly misconceived of, and injuriously pervert- 
ed. He, therefore, warns the pious against enthusiasm, 
and against mysterious delusions, which lead them 
away from the practical, and salutary uses, of Chris- 
tian belief. Can it be doubted, that the calm, rational, 
and satisfying views of this eminent man, are worthy of 
respectful imitation ? 

136. We are sensible of the grave responsibility of 
introducing the subject of religion, among youthful 
persons ; the more so, because there are many denom- 
inations of Christians in this country. We consider 
this difference, to be the natural consequence of the 
freedom of opinion which reigns in this happy land. 
It is not to be expected that all minds should entertain 
the same belief. It is seen, that there are differences 
of opinion on all other subjects, whether serious, or in- 
significant. Unanimity is the less to be expected in a 
matter so serious as that, which prescribes the duty of 
the created, to the Creator. Each one knows, that in 
this responsibility, he must act for himself; and that 
he must take the final, and lasting consequences of 
conformity, or error. W T e are not sure that difference 
of opinion, in religious belief, has not a quickening, 
and beneficial effect. Suppose that there were a per- 
fect accordance among all W'ho profess Christianity, 
would not interest in religion be far less fervent than it 
now is known to be ? The world has seen such an ex- 
periment, carried on for nearly a thousand years. From 
the beginning of the sixth, to the beginning of the six- 
teenth century, there was but one faith, and one Su- 
preme Head, of the only church, known throughout 



88 MORAL CLASS BOOK. 

Christendom. What Christianity was, and what it was 
not, through this long lapse, history has not failed to 
disclose. It was in this time, that the darkness of ig- 
norance, and barbarism, overshadowed society; and 
bound the mind, as well as the person, in chains. The 
first step in dispelling this darkness, was a difference 
in religious opinion. The character of society began, 
then, to change, and has been changing for the better, 
continually since. We assume not to judge, which of 
the various denominations, is right, or wrong. We 
know that all Christians, do, and must agree in one 
thing; that is, that among the fruits of Christianity, is 
proper moral conduct. With religion so far, and no 
farther, we presume to go. We disturb no one in his 
religious faith ; nor shall we, in the attempt to des- 
cribe religion, as the sanction of morals, express one 
sentiment that has any reference to sectarian faith or 
practice. 

137. Revealed Religion. The word Religion is de- 
rived from the Latin language. It is said to be formed 
from re and ligo to hind anew, and to have been used to 
express an oath or vow to the gods, which the Romans 
regarded as a sacred obligation. An eminent Roman 
derives this word from religare, to reconsider, in which 
sense it may mean, diligent study of whatever pertains 
to God. Others derive it from religare, to bind fast ; 
in this sense it may mean the obligation which exists in 
the mind in relation to some superior power. The 
commonly received meaning of Religion, among Chris- 
tians, is a belief in the revelation of God's will to man ; 
by which, duty to ourselves, to our fellow men, and to 
God, is made known. It implies obedience to that 
will, accountability, and rewards and punishments. 
The word Religion is also used as meaning the creeds 
and forms of worship, which prevail among all nations 
who are ignorant of the Christian dispensation. In this 
general sense, all human beings have some sort of religion, 
unless the miserable race who were found in Australia, 
in modern days, are an exception. In this comprehen- 



MORAL CLASS BOOK. 89 

sive sense it includes Christianity, and all the varieties 
of Pagan and Mahometan worship. In no aspect does 
man appear more odious and revolting, than in religious 
belief and worship, where Christianity is unknown. 
Nor is it to be denied, that many things of human in- 
vention, have been associated with the religion which 
was declared by Jesus of Nazareth. The wars, the 
cruel persecutions, and the consequent sufferings which 
have occurred, in the name of Christianity, are suited 
to the irrational and barbarous nature of Paganism, and 
are wholly irreconcileable with the mild and peaceable 
spirit of the Gospel. Such events should be charged 
where they rightfully belong, that is, to human folly, 
error, and crime, and not to the teaching of revelation. 
Tears and blood have flowed so copiously, because man 
has assumed to judge for his fellow men, how they 
should believe and worship ; and because he has used 
the force of temporal power, to establish this odious 
despotism. Regarded in its true and intended uses, 
revelation is the most gracious and important of all the 
gifts which have been bestowed on the human family. 
It lights the way through what would be, without it, a 
dark and incomprehensible region which human reason 
had attempted in vain to explore. 

138. If revelation be entitled to be received as true, 
its importance cannot be overrated; and no greater 
service can be rendered to youthful minds than to make 
it understood and believed by them. This we shall 
attempt to do, proceeding however under the guidance 
of great and illustrions men ; and assuming no more 
than to present their views in the simplicity which the 
occasion calls for. 

139. The Old Testament is held by all Christians 
to contain the history of a people, who were selected 
by the Deity to receive the revelation of his will. All 
who have read this volume as it should be read, know, 
that it sets forth in the most unquestionable manner, 
the existence, the presence, and the government of 
the Supreme Being, and the promise of a future life. 
No writings have come down to us from any one of 



90 MORAL CLASS BOOK. 

the many nations who were contemporaneous with this 
people. And although the Old Testament is a connect- 
ed history of the Jews through 1700 centuries, it 
no where appears from it, that any of the nations 
with whom the Jews were in some way connect- 
ed, or engaged, had any writings of a prophetic or 
historical nature among them. This circumstance 
adds something to the proofs that the Jews were 
a people chosen to receive and to perpetuate a revela- 
tion made to them, and to them only. The proofs 
which the Old Testament contains of its own authenticity, 
and purposes, are most conclusive, and most certainly 
so to all reasonable minds when considered in connex- 
ion with events therein foretold, and now known to have 
occurred. The internal evidence of the authenticity of 
the Old Testament is found in the character of its 
writings. Many of these writings were made at a time 
when all other nations but the Jews, were in a state of 
comparative ignorance, and barbarism. Yet the 
writings of the inspired historians and prophets of the 
Jews, are for sublimity of thought, and beauty of ex- 
pression, unrivalled among all the works which cultivated 
and refined genius has since been able to produce. 
When we desire to speak, as becomes us of the attri- 
butes of the Deity, we borrow the language of Job. If 
we would set forth the overruling providence of the 
Almighty, we use the words of the prophets, who claim- 
ed to have inspiration from him. In all Christian church- 
es when we would render just adoration to the Most 
High, we repeat the devotional poems of David. When 
we would speak of man as he is, and of the world as it 
is, we find the terms which we want in the wisdom of 
Solomon. But that which commands our assent to 
this sacred volume is the prophetic declaration of 
events, then far hidden in futurity, and which we now 
know to have occurred, and to be in the course of ful- 
filment. 

140. There are different interpretations of the prophet- 
ic writings, but the most respected writers agree, that 
many events which have occurred at different periods. 



MORAL CLASS BOOK. 91 

correspond strictly with prophesy. These have been 
pointed out, and applied by different authors. We do 
not intend to enter into the prophesies if we could do 
it. This would be going far beyond our limits, and is 
unnecessary to the purpose. There is one however 
within general notice, in the dispersion of the Jews, 
and in the preservation of their distinct national charac- 
ter throughout the world, while every nation w r hich existed 
at the time of their dispersion, has long since disap- 
peared. We need only to express a concurrence with 
those writers, who consider the appearance of the Mes- 
siah to have been distinctly and clearly foretold, and 
especially with Paley, who has given the authority of 
his name to this opinion. He appears to have been 
aware of the objections which had been raised to the 
prophetic authority, but he considers the three last 
verses of the 52d chapter and the whole of the 53d 
chapter of Isaiah, as intended to disclose the advent cf 
the Saviour. This prophesy was announced seven 
hundred years before the happening of the event. We 
find the same opinion maintained by an eminent scholar 
who belonged to the gospel ministry in our own country, 
whose removal from his labors in the midst of useful- 
ness and years, is still feelingly remembered. His 
words are, 

141. i It is'certain that about eighteen hundred years 
ago, Jesus, this extraordinary person, appeared, whose 
birth, life, death, resurrection, and ascension, completed 
a series of astonishing and, as we believe, miraculous 
events. This Jesus claimed the character of the long ex- 
pected Messiah, the light and salvation of the world ; and 
under this character he is received by all who embrace 
his religion and acknowledge his divine authority. 

' When the fulness of time was come, God sent forth 
his son. The fitness of the moment appears, in the 
first place, from this undeniable fact, that there was, at 
that time, a general expectation throughout the world 
of the advent of some illustrious prophet and deliverer, 
who should change the aspect of human affairs. The 
rumor seems to have advanced from the east, and to 



92 MORAL CLASS BOOK. 

have even reached the ears of the Roman emperor. 
We shall omit the scriptural proofs of this general ex- 
pectation till we have produced some remarkable pas- 
sages from three independent and unbiassed authors of 
that age. The first is from Josephus, the Jewish an- 
nalist of that tremendous war which ended in the de- 
struction of his nation ; a man, all whose prejudices 
were against the Messiahship and religion of Jesus. 
He is speaking of the causes, which stimulated the 
Jews to revolt from the authority of the Romans. * But 
that which principally encouraged them to the war," 
says he, " was an ambiguous oracle, found also in our 
sacred writings, that about that time some one from 
Judea should obtain the empire of the world. This 
they understood to belong to themselves, and many of 
their wise men were mistaken in their judgment ; for 
this oracle referred to the government of Vespasian, 
who was proclaimed emperor in Judea." This you ob- 
serve is the explanation of Josephus, in compliment to 
his imperial master. The second is from Suetonius, a 
Roman historian, who wrote, about the same time, the 
biography of the Emperors. His words are these : 
"There had been for a long time all over the east, a 
notion firmly believed, that it was in the books of the 
fates, that some one from Judea was destined, about 
that time, to obtain the empire of the world." The 
third passage is from Tacitus, an historian of veracity 
and universal credit. He had been relating the calam- 
ities of the Jews, which preceded the destruction of 
their city, and then observes, " that the mass of the 
people entertained a strong persuasion, that it was men- 
tioned in the ancient writings of priests, that at that ve- 
ry time the east should prevail, and some one from Ju- 
dea obtain the empire of the world. These ambigui- 
ties," says Tacitus like the rest, " predicted Vespasian 
and Titus ; but the common people, according to the 
usual influence of human passions, having once appro- 
priated to themselves this destined greatness, could not 
be brought to understand the true meaning by all their 
adversities." There are other passages in heathen au- 



MORAL €LASS BOOK. 93 

Vaors, which I think it unnecessary to mention, which 
prove that this expectation was prevalent at this time 
in the oriental world, and especially in Judea. These 
surely are remarkable attestations ; and the many in- 
stances of persons, who appeared in Judea about this 
time pretending to be the Messiah, and collecting vast 
numbers of deluded Jews around them, facts repeated- 
ly mentioned by the historians of that day, are addition- 
al proofs of this general persuasion.' 

142. 'If we turn now to the New Testament, we shall 
find this state of things corroborated there by many inci- 
dental circumstances. The state of the public mind in 
Judea is indicated by the anxiety of Herod upon hear- 
ing of the birth of a remarkable child in Bethlehem, and 
by the visit of the eastern Magi. Still more illustra- 
tive is the thronging of the multitude to John upon his 
first appearance, and the message of the Pharisees and 
priests to inquire, if he were the Christ.' 

143. ' In a word, every thing in profane history and, 
in the evangelical narrative proves, that the minds of 
the men of that age were wrought to a high pitch of 
expectation, that /the great prophet and king would soon 
come into the world. But what was the source of this 
universal expectation at this moment ? I answer, that I 
can discover or imagine nothing, except what these histo- 
rians themselves assign as the authority, the oracles of the 
Jewish scriptures. This was the fulness of time for the 
advent of the Messiah, because it was the time predict- 
ed in prophecy. To the prophets, Christ and his 
apostles, repeatedly refer ; and to me it appears, that if 
every other prediction of a Messiah in the Old Tes- 
tament were allowed to be ambiguous, the single 
prophecy in the fifty third chapter of Isaiah would be 
sufficient to mark out the person we have acknowledg- 
ed. It is too long to be quoted here, but it may safely 
be asserted that the description contained in it applies, 
in the most remarkable manner, to Jesus of Nazareth, 
and to no other person within our knowledge, who ev- 
er lived. It is the prophecy, which engaged the atten- 
tion of the Ethiopian eunuch, and which Philip ex- 

9 



94 MORAL CLASS BOOK. 

plained to him in the only manner in which it can be 
appropriated by any ingenuous man, who has read the 
history of Jesus of Nazareth.' 

] 44. c But you will inquire, perhaps, what prediction 
so accurately marks the time of the Messiah's advent, 
as to have excited this extraodinary expectation at this 
precise period. I must acknowledge, that some of 
those passages which are commonly alleged, particu- 
larly the mention of Shiloh, in Genesis, and the desire 
of all nations, in Haggai, do not appear to me sufficient- 
ly indubitable in any interpretation, which they have 
hitherto received. There is however a remarkable 
passage in Daniel. The celebrated prophecy of the 
seventy weeks, which, if there were no other, appears 
to me sufficient to have authorized the general expec- 
tation we have mentioned. In this celebrated predic- 
tion then, it clearly appears that in about five hundred 
years from the decree to rebuild Jerusalem, after the 
captivity, the Messiah should appear. From whatever 
date the reckoning is made, or whatever length is as- 
signed to the years, the variations are not, upon any 
supposition, so great as to prevent our acknowledging 
that such a prophecy, wiierever it was read, must have 
excited the expectations, which we are sure prevailed y 
of the appearance of the Messiah about the very time 
that Jesus lived.' 

145. ' If you add to these considerations, that more 
than one intimation is given in the prophets, that the 
Messiah should come while the second temple was 
standing, that it was well understood that he should be 
born of the family of David, and of the tribe of Judah, 
you will instantly perceive that he must have appeared, 
if at all, before the destruction of Jerusalem. For who 
does not know, that since that unparalleled desolation, the 
Jews have been dispersed throughout the habitable 
globe ; that they have not now the vestige of a temple ; 
that their distinction of tribes is confounded, that their 
families and genealogies are utterly lost, and that it be- 
came and has remained, from the hour of this overthrow, 
utterly impossible to apply the distinctive marks of the 



MORAL CLASS BOOK. 95 

Messiah to any future pretender ? Christ, then, must 
have appeared at the period he did, or not at all ; and 
in our controversy with the Jews this circumstance ap- 
pears nearly decisive. Tt was the fulness of time, the 
consummation of prophecy, the closing period of the 
Jewish state.' 

146. These are the opinions of two eminent men 
who devoted their lives to the investigation of the truth 
of Christianity, and .to make that known to others, 
on the pledge of their sincerity, which they had 
found to be true. To these authorities, hundreds of 
others might be added, proceeding from men of like 
eminence for ability to know, and for sincerity in de- 
claring what they knew. If there be not weight 
enough in these illustrations to convince, it would be in 
vain to add others. 

147. If it must be admitted that the coming of the 
Messiah was foretold, the proof that Jesus of Naza- 
reth was that person may be distributed under the fol- 
lowing heads. 

1. The state of the world as to religion and mo- 
rality at the time he came, and the probability that a 
new revelation would then be made. 

2. The character of our Saviour as made known in 
the New Testament, compared with prophecy. 

3. The miracles which were wrought by him. 

4. His death and resurrection from the dead. 

5. The faith and practice which he taught. 

6. The effect of revelation in human affairs. 

7. The progressive diffusion of Christianity, and the 
probability that it will become the only religion through- 
out the earth. 

On the first point the need of a new revelation to 
mankind, we present in the compendious and striking 
words of the writer last quoted, all that we think ne- 
cessary to offer in the nature of proof. 

148. c The testimony of Josephus, in numerous pas- 
sages corroborates that of the apostle Paul to the de- 
pravity of the Jews : and he somewhere observes that 
never was there a time, from the beginning of the 



96 MORAL CLASS BOOK. 

world more fruitful in wickedness, than that in which 
he lived ; and that if the Romans had delayed to 
come against their city, it nxist have been swaMowed 
up by an earthquake, or overwhelmed by a deluge. 
Surely if ever the extreme corruption of a national re- 
ligion could demand the interposition of Jehovah, this 
was the fulness of time for the appearance of his Son. 

149. 'The moral and religious condition of the heath- 
en world, at the period of Christ's birth, is another 
proof that this was the most proper time for his appear- 
ance. In consequence of the progress of philosophy 
and other causes, the polytheism of ancient times had 
lost all its influence except with the lowest of the peo- 
ple, and there was nothing left to supply its place in 
the minds of the great. The fear of the gods had van- 
ished, and with it almost all sense of moral obligation. 
Power and wealth had introduced into the Roman na- 
tion the most effeminate and selfish corruption, and the 
early virtues of the commonwealth were no longer 
known. In Greece the worship of the gods was the 
mode, and their temples were the theatres of an incon- 
ceivable profligacy ; and in truth the remains of their 
idolatrous superstition seemed to exist only for the more 
public encouragement of every species of infamy. The 
glowing, description which Paul gives in the first chap,- 
ter of Romans of the corruptions of that age, is con- 
firmed by innumerable passages in Pagan writers. To 
say all in one word, they had united the more disso- 
lute vices of a luxurious age, with the more sanguinary 
crimes of a ruder state of society.' 

150. On the second point the proof lies in compar- 
ing the Old and the New Testament together. This 
comparison has been made by learned men, and their 
opinions have been published. But works of this na- 
ture embrace many other subjects than the prophecies 
which apply particularly to the Messiah. We know 
not whether there be any work limited to this object. 
If there be not, it is worth consideration whether such 
a one might be of important use. This comparison of 
the Old and New Testaments we do not assume to he 



MORAL CLASS BOOK. 97 

able to make ; and if we could it would carry us away 
from our purpose. 

151. 3d. On the miracles which were wrought by 
our Saviour. We are not of opinion as many are, that 
assent to Christianity as a divine revelation, depends, 
at this day, merely on a belief in the miracles which 
are recorded, because we believe that, independently 
of miracles there is abundant proof to establish its truth. 
But we think it may be proved that these miracles did 
occur, with as much certainty as would be required in 
the administration of justice, to dispose of property, to 
punish crimes, and even to take away life. 

152. The human mind is so framed as to be com- 
pelled to judge on evidence of two descriptions; first 
that which comes directly through our own senses. If 
one sees, hears, touches, smells or tastes for himself, 
and believes that his own senses do not deceive him, 
he has the highest evidence of which he is capable. 
This sort of evidence relates to a very small portion of 
the facts which we believe and act upon. The second 
sort of evidence is derived from the declarations of 
persons who have used their senses ; and on the credit 
to which their declarations are entitled. This second 
division is well known to be capable of numerous sub- 
divisions. These need not be noticed. It is on the 
second sort of evidence that the assent to the recorded 
miracles depends. If there were rational credible 
beings who saw these miracles performed, and if they 
have truly recorded what they saw ; if their word has 
come down to us in such a manner as to command our 
assent ; then we have that evidence of the existence 
of miracles which we have of all facts not witnessed 
by ourselves. To this it will be answered that such 
evidence applies to facts which could exist; not to 
miracles for they could not exist, for they are contrary 
to the laws of nature. We have then to consider 
whether miracles could exist; and then to consider 
what the evidence of them before us, is. 

153. What is a miracle? That which those who 
deny the recorded miracles say, is this : The material 

9* 



98 MORAL CLASS BOOK. 

world is governed by certain established laws. Eve- 
ry thing that we and others have witnessed, conforms 
to these laws. All experience of them is so uniform 
and certain, that when we are told that an event has 
happened which is inconsistent with these laws* we 
have to ask this question, Is it most probable that such 
event did happen, or, that he who says it did, means 
to deceive us, or was himself deceived ? They an- 
swer that it is most probable in every case, that such 
event did not happen. 

154. It is admitted that a miracle is an event, or 
fact, which could not have occurred consistently with 
the laws of the material worlds as known to us by ex- 
perience. If we should see a human being rise into 
the air, as a bird does, overcoming the known law of 
gravitation, we should call this a miracle, because this 
is contrary to the experience of ourselves and others. 
Now, to know whether a miracle may or may not be. 
we make several propositions, admitting, that .whenev- 
er any person finds that he must give a negative an- 
swer to any one in the series, the argument must stop 
as to that person, and we leave him where we found 
him. 

1. Is there a Supreme Being? 2. Did the ma- 
terial universe proceed from him? 3. Did he ordain 
the laws by which it is continued in the order in which 
it appears to the human mind ? 4 . Do our conceptions 
of the power of the Supreme Being, convince us that 
he can terminate existing and substitute new orders, of 
vegetable and animal life ? 5. Is it demonstrated by 
geological and fossil remains that he has, at some past 
time, made such changes? 6. If our conceptions of 
the Deity compel us to believe that he can change 
the condition of this globe and of all that live on it, at 
his pleasure, can it be denied that he may change, or 
suspend, his own laws in part for any purpose ? 7. Is 
man in his materia], intellectual and moral powers, a 
part of created being, and subject to the Divine will ? 
8. May not the Deity make known his will in any man- 
aer suited to human powers of perception ? 9, Has 



MORAL CLASS BOOK. 99 

not man the liberty of acting or not acting in conformi- 
ty to that will, when declared ? 10. If he has not that 
liberty, is not the supposition of moral accountability, 
as applied to man, absurd ? 11. Is there satisfactory 
evidence that the state of the world about eighteen hun- 
dred years ago required a new revelation ? 12. Would 
the Deity have instantaneously illumined all minds, and 
thereby negatived human liberty of will, or have taken 
a course of showing his will, which would be convin- 
cing;, in that mode of perception to which the human 
mind is accustomed to arrive at truth? 13. Was the 
revelation of a new moral code, affecting the welfare of 
man in this life, and announcing to him the certainty 
of another, an occasion of sufficient, dignity to make 
that revelation known by means which arrest human 
attention, and thereby affect the design ? 14. Can any 
mode be conceived of, more suitably adapted to that end, 
than to invest the messenger sent to the earth with pow- 
er, to suspend, or change, or substitute, some other law 
for that which was universally known and confided in ? 
15. If this variation from common experience may be 
considered as the most suitable means to the end, could 
it be manifested in any manner so striking and convin- 
cing, as when addressed to the human senses in things 
of instantaneous operation, as restoring lost senses, and 
withered limbs, and dispelling or exterminating disease, 
and in showing that the dead may rise from the tomb ? 
155. Now we do not insist that these inquiries, and 
propositions must be answered affirmatively ; we think 
it sufficient to insist that these things may be so. If an 
adequate and intelligible cause is demanded for every 
effect which is produced, how many things of daily oc- 
currence would fall under the denomination of miracles. 
We say that it is sufficient to show that the recorded mira- 
cles might have happened. No known truth, nor any 
inference from known truths, is opposed to the supposi- 
tion that affirmative answers may be given to every one 
of the propositions before stated. We add that affirm- 
ative answers are consistent with our conceptions of the 
Deity, with our knowledge of the state of the world 



100 MORAL CLASS BOOK. 

at the advent of the Saviour, and with the providence 
of the Deity, in relation to the human mind and char- 
acter, as we necessarily understand it. 

156. If miracles might occur, what is the evidence 
that they did occur? It must be admitted that the New 
Testament, merely as a book of history, is as much enti- 
tled to credit as any other book of history, written eigh- 
teen hundred years ago. It stands on much stronger 
grounds in this respect than any other history. It is 
not the work of one man, but of many who write on the 
same subject, at different times, and places, and without 
any concert with each other. Yet all its parts taken 
together constitute an accordant whole. Assuming then 
that it was written by the persons who purport to be its 
authors, and about thirty years after the crucifixion, 
(and most of it probably very soon after that event) and 
by persons who knew the Saviour, or by persons who 
knew those who well knew him, the next inquiry is 
whether the facts which it sets forth, are entitled to 
credit. 

157. Those who deny the truth of revelation say, 
that, these historians were deceivers, or that they were 
deceived themselves. 

Were they deceivers? This question has been 
ably and repeatedly answered in this manner : It is in- 
conceivable that any number of persons should plan, 
and carry into effect, any scheme of deception with- 
out intending for themselves some sort of benefit. Such 
schemes must, from the very nature of man, intend to 
get riches or earthly power, or to gratify some evil 
propensity in making others suffer. It cannot be even 
pretended that the first professors of Christianity sought 
wealth. All of them are represented as poor and de- 
pendent. They did not seek to exercise any earthly 
power over others. They did not meddle with rulers 
or their subjects, politically. They sought neither the 
purse nor the sword. No one can imagine that they 
were under the dominion of malicious motives. They 
addressed themselves to the reason not of any one man, 
or class of men, but to all classes. They proposed to 



MORAL CLASS BOOK. 101 

them nothing but to promote their own welfare, by ab- 
staining from folly, vice, and crime ; to practise those 
virtues which adorn human life ; and to entitle them- 
selves to another and better one, when this life shall 
end. It is impossible to reconcile that teaching with 
any scheme founded on the hope of wealth or power, 
or the gratification of malice. 

1 58. Were they deceived ? It is not pretended 
that they were deceived in any respect, unless in the 
character and mission of the Saviour, or in relation to 
the miracles which are ascribed to him. Whether 
they were deceived in the character and mission de- 
pends on the general view of the whole subject, in- 
cluding the prophetic annunciation, the life of the Sa- 
viour, his teachings, his own declarations of what 
awaited himself, and those whom he had chosen to 
follow him, and the death upon the cross, and the ef- 
fect which revelation has had upon the world. All 
this, it may be said, does not prove that miracles were 
wrought, and all this may be referred to possible nat- 
ural causes. We are still without proof as to the fact, 
that these persons were not deceived as to those acts 
which are opposed to. the known laws of nature. To 
this it hasbeen answered, that there is not in the history 
of the world any account of miracles, except in the 
Jewish history, and in that of our Saviour, and as to 
those miracles which were wrought in his name. All 
others, of which there are thousands in different ages of 
the world, are well known to be frauds. The Chris- 
tian miracles were wrought in open day-light, in the 
presence of many witnesses, and where all concert and 
contrivance were negatived ; and where the common 
use of the human senses could be exercised, and where 
the witnesses were not, and could not have been pre- 
pared for the effect of deception. In most instances 
if not all, the effect produced, was unlocked for. The 
proof then depends on this; whether these witnesses 
did see or hear that which they declare to have occurred. 
There is no known theory of evidence on which it can 
be asserted that they did not, but this ; the law$ of Nature 



102 MORAL CLASS BOOK. 

tell us that it is more probable that they were deceived, 
than what they declare, is true. This is the last 
resort to which those who deny the evidence of mir- 
acles must come. It resolves itself merely into expe- 
rience. Such reasoners cannot say, unless they deny 
the power of the Deity, that such things could not have 
been, but only that the probability is that they did not 
occur, because such things were never known to have 
occurred. When any event contrary to uniform expe- 
rience is declared to have occurred, it is not to be taken 
on the dry question, whether that fact is, or is not con- 
trary to experience, but all accompanying circumstan- 
ces are to be taken into account. The question is not, 
whether one did or did not call a dead man from the 
grave, as in the case of Lazarus ; but all preceding and 
subsequent facts are to be taken in connexion with that 
which is asserted. Among these facts, are the character 
and purpose of the agent, the authority under which 
he acted, the prophetic declarations as to this purpose, 
the credit given to him by contemporaries, and the gen- 
eral prevalence of his doctrines at the present day. 

159. It has already been shown how the miracles 
might have occurred consistently with our conceptions 
of the Deity. It is historically certain that thousands 
who lived in our Saviour's time and within the first cen- 
tury afterwards, found the probability that they did oc- 
cur, so conclusive, that they devoted their lives to the 
faith and practice, connected with belief in these mira- 
cles, and did submit to every privation, to every suf- 
fering which earthly power and malice could inflict, 
and to the most distressing and cruel death. These, 
as we understand the arguments, are the grounds on 
which the evidence of miracles rests. 

160. Did He, who was crucified, rise from the dead ? 
Whether this fact was so or not, depends on the evi- 
dence of those who declare it to have been so, and on 
facts connected with that event. It is objected to on 
the ground, that such an event is opposed to the laws 
of Nature, and to all experience. The same reasoning 
is resorted to in this case as in that of miracles. It is 



MORAL CLASS BOOK. 103 

not said that this event is impossible, but only that it 
is improbable. This objection has been refuted a 
thousand times. The question here, as before, is, not 
whether one who died by violence, could raise him- 
self from the dead, but whether this particular person, 
taken in connexion with all that preceded and follow- 
ed the resurrection, even down to the present day, did 
rise from the tomb ? 

161. When the miracle of the resurrection is deni- 
ed on the ground of experience, the objection should 
include, that we have no experience concerning the 
coming of a heavenly messenger, the character and 
purpose of his coming, and of its consequences. In 
this view we have no experience, because the con- 
nected history, and its consequences do, and necessari- 
ly must, stand alone. There is one circumstance only, 
in this history, to which we think it useful to advert. 
It has been regarded by candid and enlightened inquir- 
ers, as conclusive. It is this : 

That the disciples of the Saviour, were discouraged 
and dispersed by his condemnation and death. This 
event naturally terminated all their hopes, since he on 
whom they reposed had died between two common 
malefactors. Unless their full belief had been attained 
to before that event, something more was needed, and 
something which would remove the disbelief which the 
crucifixion must have occasioned. One of the disci- 
ples, it will be remembered, denied his master thrice 
in one night, as he had been told he would do, and 
only one of the whole number attended him to witness 
the last scene. Yet it is certain;, that amidst all the 
terrors and denunciations which the enraged Jews 
could oppose to the further perseverance in belief of 
the real character of the Saviour, the remaining eleven 
of the disciples did reassemble after the time appointed 
for the resurrection, and did profess their belief, and 
did live accordingly ; and did go forth to teach the faith 
revealed by him who was known to have died on the 
cross, and did submit themselves to the well known 
consequences of the course which they voluntarily 



104 MORAL CLASS BOOK. 

adopted. Certainly these things could not have been 5 
unless these men had evidence which they could not 
resist, that Christ had risen from the dead. The 
Scriptures say they had that evidence by his personal 
presence, and that many others had it. And unless 
this was so, nothing but a course of delusion which 
cannot be reconciled with any experience which any 
one has had of human nature, will account for the 
firmness, constancy and perseverance of the disciples, 
of their associates, and of those who were taught by 
them. It is difficult to persuade one's self that these 
facts, should have been publicly stated in Jerusalem, 
and persevered in against the temporal power of that 
time, and against the malignant and cruel dispositions 
of individuals of that city, generally, and in a matter in 
which all who rejected revelation were most deeply 
interested, and yet, that nothing should have come 
down to us, in Jewish history, which has any tendency 
to discredit these facts. 



CHAPTER XIX. 

Of the Internal, and other Evidence, that Revelation 
is of Divine Origin. 

162. Those who lived at the time when our Saviour 
was on earth, and who saw the recorded miracles, and 
knew of the resurrection, and those who believed 
through them at that time, had that evidence which 
we now have, so far as we give credit to their testimo- 
ny. They had also prospective evidence of the utility 
of revelation in its effect on the conduct and charac- 
ter of human life. We have stronger evidence in this 
respect than they had. We know what its effect has 
been through eighteen centuries. We can see for our- 
selves what its adaptation is to human welfare, as com- 



MORAL CLASS BOOK. 105 

prising a code of moral and religious rules. We can 
see this, through all the perversions and corruptions, to 
which the system has been subjected by the worldly 
purposes of pretended, and the ignorant zeal of sincere 
professors. We can see also, what it would have been, 
at this day, if it had been understood and practised up- 
on, according to its true meaning. With all the de- 
ductions and allowances which are to be made for such 
reasons, and many "others, and especially for the rea- 
son of its association with temporal power, we can 
plainly see what the work of revelation is, by compar- 
ing Christian society, with that which exists in coun- 
tries where the Mahometan and Pagan religions still 
prevail. We can, from such comparison, judge what 
the state of the Christian world would be, and may be, 
if what this religion teaches were every where under- 
stood, and applied, in its true character. 

163. It has been objected to revelation by Deistical 
writers, that it contains no moral precepts but those 
which were recognized by certain heathen philosophers, 
existing and teaching about the time the Christian era 
began, and two or three centuries before. This ob- 
jection has been ably refuted. Those who maintain it, 
assume the historical account of the Messiah, and con- 
sider him to be a person of low origin, and without ed- 
ucation. If this were so, how could he have acquired 
a knowledge of the precepts of heathen philosophy ? 
If he were such a person, how could he at an early age, 
have formed a system out of that philosophy, which, 
not only equals in every thing which is merely moral, 
but far surpasses all the moral beauty which can be 
extracted from all of them together ? The assertion 
that the moral teaching of the heathens, and of Jesus 
of Nazareth, is alike, cannot be admitted to be true. 
The wise men among the heathens differed most es- 
sentially among themselves. Though many of their 
precepts were entitled, and still are, to high respect ; 
yet, all the philosophy of all of them, may be resolved 
into a sullen submission to inevitable fate, when the 
evils of life could not be avoided ; and into the faith 
10 



106 MORAL CLASS BOOK. 

that it was lawful to take refuge in voluntary death? 
when, these evils became intolerable. They refer- 
red the duty of submission to moral precepts to no 
higher authority than to what could be learned from 
their perceptions of nature's laws. Conformity to the 
will of a Superior Being, and accountability to him be- 
yond the duration of this life, were not maintained nor 
hardly glanced at, in any of these systems. Their 
doctrines, if they applied effectively to any person, did 
so to the enlightened few. They offered no efficient 
restraints to the indulgence of the passions of men : 
nor any compulsion beyond the power of the political 
jaw. 

164. The Christian system addresses itself to every 
member of the human family. Its precepts can be un- 
derstood by every one. It makes no distinctions among 
persons, whatever their earthly distinctions may be. It 
requires fidelity and truth in every one, whatsoever 
may be his station. Although it includes the duties 
prescribed by the political law of every people, it in- 
cludes also the strict observance of duties which no 
political law can embrace. It enjoins the practice of 
these duties as best suited to this transitory life, and 
refers to that which is to come to enforce obedience. 
Nothing is found in the moral code of Christianity 
which is inconsistent with the rational enjoyment of 
every good for which man is fitted ; so far from this, 
it was undoubtedly intended to be adapted to the pro- 
gressive improvement of social life. The precise char- 
acter assumed in the beginning, which was then neces- 
sary to make the required impression and consequent 
change, is not suited to the present state of the world. 
The gracious and bountiful Author of the Universe 
could not have intended that human life should pass in 
privations, gloom, and penitence. Such a life belongs 
only to those who know, and feel, that they are volun- 
tary and habitual sinners ; and not to those who strive 
to live according to the Divine law, as disclosed to us 
in the created world, and in the revealed will. It is 
irreconcilable to reason, that the Deity intended that 



MORAL CLASS BOOK. 107 

we should pass through this life in continued fear, and 
suffering, (if we do no intentional wrong) when we 
could know, if we would, what right and wrong are. 
And as to those evils which are natural, and inevitable, 
according to the system which he has ordained, he has 
given us the assurance that all these events are right, 
and has given us the power to trust that they are so, 
however incomprehensible they may be in the narrow 
limits to which our perceptions extend. 

165. Surely no doubt should be entertained that 
this life was intended to be a happy and a cheerful 
one : That all the faculties with which we are gifted 
should be cultivated and improved ; that all the means 
of rational and innocent pleasure should be cherished. 
Is the earth wrapped up in a gloomy mantle, or in a 
delightful verdure ? Does the vegetable world put 
forth its leaves, its blossoms, and its fruits, and its de- 
lightful fragrance in sadness and mourning, or in joy 
and thanksgiving ? Does the returning sleep of exhaust- 
ed nature, awaken emotions of distrust and desponden- 
cy, or teach us a tranquillizing lesson of the change 
which is to happen in human being ? Does the storm 
of winter, and the snow r y covering in which it clothes 
the earth, terrify us with the power of the Almighty, or 
awaken new thoughts of praise and adoration ? 

Is the animal world destined to pain and misery, or 
to pleasure and gladness ? which of its many tribes does 
not cling to life as a precious gift? Why then should 
innocent, moral, Christian man regard his God as a 
stern inexorable tyrant, and not as a gracious and be- 
neficent sovereign over all w T ho comprehend and do 
his will? 

166. Lastly. There is no reasonable doubt that 
the creed of the Christian, and his practice, when rea- 
sonably taught, and reasonably understood, will diffuse 
itself, in the appointed time, throughout the earth. 
However slowly that day may seem, to short sighted 
mortals to be coming, that day will come. Why has 
Christianity made so little progress in eighteen centu- 
ries ? This question can be satisfactorily answ r ered only 



108 MORAL CLASS BOOK. 

by recurrence to the history of the world during that 
long lapse of time. If we had space for such a pur- 
pose, it could be easily proved, that it is rather won- 
derful that Christianity has made so much, rather than 
that it has not made greater progress. When it shall 
come to be understood as a matter to be judged of by 
reason, there will be no cause of discouragement as to 
its universal diffusion. 

It is an unquestionable truth that the best means of 
disseminating Christian faith and practise, is to culti- 
vate the human mind, and to impart to it comprehen- 
sive and philosophic knowledge. The wisest men 
have been the truest Christians. There are many dif- 
ferent constructions of the nature and obligations of the 
Christian faith. All cannot be best. That which is 
so, will be known only as general intelligence is diffu- 
sed ; and as the intelligent are led to inquire, and to 
judge. 

Even the contentions among Christians themselves, 
tend to this result. The true light of the gospel will 
eventually come out of these controversies. The peo- 
ple of the United States are singularly blessed that no 
regal or sacerdotal power, no political authority, presents 
any obstacle to free inquiry. The tongue, the pen, 
and the press, will bring about the true doctrine and 
practice of the Christian dispensation, whatever that may 
be found to be. 

167. If there be any one who faithfully examines the 
book of Nature, and the book of revelation, to ascertain 
the truth, just as he would inquire into the reasons and 
probabilities on which he must found the expectation 
of any temporal benefit ; if after having done this, he 
finds no assurance, and still doubts, let him ask him- 
self this question : Although these things are not proved 
to my mind, is it proved to me that these things cannot 
be so ? If they may be so, how earnestly does it con- 
cern me to live as though they were most clearly de- 
monstrated ! 

1G8. We have thus attempted, with what success oth- 
ers must judge, to find a reasonable foundation for the mo- 



MORAL CLASS BOOK. 109 

ral code which governs, or should govern, throughout 
human life. We have attempted to show that there is a 
Supreme Ruler, who is discoverable in his w T orks, and 
that he has created man as we see him to exist, and 
bound him by laws which he cannot break, without of- 
fending and suffering ; — and that these laws founded 
in his own nature, as disclosed by reason, are confirm- 
ed by positive revelation. We assume them as the 
basis of moral law, the will of God. It remains to dis- 
cern how this will applies to human condition. 

169. We are aware that in attempting to define moral 
duty we have to meet and dispose of the question, 
how can it be reconciled with the goodness of the Deity 
that he has permitted natural, as well as moral evil ? 
Is it certain that there is natural evil in the world ? 
The operation of general laws of which we have at best 
a most imperfect knowledge, may seem to us causes of 
unnecessary suffering. If other animals than man could 
reason on this subject, and explain all that they find to 
be inconvenient and painful, it is probable that taking 
each class by itself, the whole creation might seem to 
be unwise, and ill ordered. It is more rational to sup- 
pose that what seems error or unreasonable, or un- 
necessary, is perfectly consistent with just conceptions 
of the Deity. It is probable also, that if we were as 
enlightened as we might be, and may become, by our 
own exertions, that no small part of what w T e take to 
be natural evil is, in truth, moral evil ; for infirmities 
of body and mind are often referred to natural evil. 
Most of ihem may be of our own making. How far 
these suggestions are well founded we shall endeavor 
to show in future pages. 

10* 



110 MORAL CLASS BOOK, 

CHAPTER XX. 

Moral Duty. 

170. We venture to hope that the fair inferen- 
ces to be drawn from the introductory matter which 
has been offered, are the following: 

1. The true relation which man bears to the created 
universe. 

2. His intellectual and moral nature, which distin- 
guishes him from all other animais. 

3. That he has an immortal spirit, and is an accounta- 
ble being. 

171. Assuming that these are truths to all rational 
minds, we proceed to establish the principles of moral 
action. 

1. Man belongs a to system which is undergoing an 
unceasing change and revolution ; and in which nothing, 
which bears the stamp of animal or vegetable life, is 
for a moment stationary. 

2. That man's life is divided into two alternating 
portions, sleep and action. That when not reposing, 
his mind is ever active, and is so whether he wills it 
to be so, or not ; that it is active for good, or for evil ; 
for profitable, or for vain purposes : That his bodily 
structure is active ; some portions of it continually so, 
even without his will, and when he sleeps ; and that ab- 
solute stillness, when repose is not called for, is unnat- 
ural to him. That he cannot remain in any one posi- 
tion without weariness, and the desire of change ; that 
he is necessarily striving to keep what he has, or ac- 
quire something new. That he is pressed by wants 
and desires, which create relations between himself, and 
the things around him, and between himself, and other 
similarly constituted beings. Hence the law of his in- 
tellectual and material being is action, relating to him- 
self, and to others, and to his Creator. 

3. That man is capable of improvement by cultiva- 
ting his mind, and disciplining his bodily powers ; that 



MORAL CLASS BOOK. Ill 

there are no known limits to his capacity to improve 
in those things which tend to his well-being. 

4. That man is a free agent, and permitted to choose 
for good or for evil, according to his knowledge ; and 
according to his firmness in conforming to knowledge. 

172. If these propositions are denied by any one, 
we expect no credit with him. To those who admit 
the truth of them, we further purpose to show, that 
well-being here and hereafter, depends on the actions 
which we perform, and on the motives to these actions ; 
That proper actions, founded on proper motives, arise 
from knowledge of the laws of our being, and from obe- 
dience to them ; that actions which are wrong in them- 
selves, or which proceed from bad motives, are occa- 
sioned by ignorance, which man is capable of prevent- 
ing, and from disobedience for which he is answerable. 
We express no opinion on the difficult question, wheth- 
er wrong actions, arising from positive ignorance, are 
punishable. This, however, is certain, that in this life, 
all wrong actions, whether arising from ignorance, or 
wilful disobedience, are followed by suffering. Per- 
haps those who can enlighten others, and wilfully ne- 
glect to do it, may be the proper subjects of punish- 
ment. We hope to show that the whole of moral life, 
whether considered in relation to those who are well or 
ill informed, depends on two great principles. First : 
Striving to obtain or hold what is, or seems to be good. 
Second : Striving to be freed from, to avoid, or prevent, 
what is, or seems to be evil. To these two principles 
we shall attempt to bring morality ■, by which we under- 
stand nothing more or less, than the mode of acting in 
human life. 

173. The duties enjoined on rational beings, — are, 
Duties which one owes to himself. 

Duties which arise from domestic relations. 

Duties which arise in the communities of which each 
one is peculiarly a member. 

Duties which arise from the political relations of so- 
ciety. 

Duties which arise between individuals who are of 
different nations. 



112 MORAL CLASS BOOK. 

Duties which are to be performed fo the Creator, irr 
obeying his commands, and in rendering that adoration 
and thanksgiving which are the reasonable tribute from 
the created to the Creator. 

In attempting to show what are the rules by which 
human beings are to be governed in these several re- 
lations, we shall take for our guides natural law, and 
revealed law. We shall use all the commentaries on 
these laws, known to us, which enlightened minds 
have given to the world, whenever these are applica- 
ble to the intended purpose ; though without encum- 
bering the pages by quotations or references. We 
suppose that there cannot be any new thoughts on 
moral action ; and that every thought expressed in this 
book, and worthy of respect, may be found in some 
other book. 



CHAPTER XXI. 

Duties which one owes to Himself. 

174. Life as a whole. The whole of life must be 
taken together to acquire a knowledge of its duties. 
In this respect there is a strong analogy to the natural 
world. Every thing which appears to be made of mat- 
ter, has a beginning, a duration, and an end. We are 
told that this will be so with all material being. Life 
is a succession of parts; infancy, youth, manhood, 
maturity, decline, old age, and death. As with the 
vegetable kingdom, so is it with man. What he be- 
comes, depends in part on his genealogy ; as his in- 
infancy is, so will be his youth ; as his youth is, so 
will be his manhood ; as his manhood is, so will be 
his maturity ; as maturity is, so will be decline ; as 
decline is, so will be old age. If youth be passed in 
idleness, ignorance, folly and crime, how can one hold 
his way in the world, side by side with the intelligent, 
the worthy, and the virtuous? If manhood has been 



MORAL CLASS BOOK. 113 

passed in low pursuits, in rooting in the heart evil pro- 
pensities ; in wasting natural vigor, what awaits one in 
old age but poverty, pity, and contempt? If infancy 
be devoted to the reasonable expansion of the physi- 
cal and intellectual powers ; if knowledge of human 
duty be acquired, and be rightly used, will not man- 
hood be w T orthy, maturity respectable, decline honor- 
ed, and old age venerable? Life then must be 
taken as one event, made up of many successive ones. 
On these unquestionable truths we found all that is 
worthy of any notice in the following pages. 

175. Purposes of Life. We believe that human life 
rightly understood and rightly used is a beneficent gift : 
that it can be so understood and used. It is irrecon- 
cilable to reason that man was sent into this world 
only to suffer and to mourn ; it is from his own igno- 
rance, folly, or error that he does so. He is capable of 
informing himself; the means of doing this are within 
his power. If he were truly informed, he would not 
have to weep over his follies and errors. It is not pre- 
tended that every one can escape at once, from a be- 
nighted condition, and break into the region of reason 
and good sense. But it is most clear from what is well 
known to have happened in the world, that each genera- 
tion may improve upon its preceding one ; and that each 
individual, in every successive period of time, may 
better know the true path, from perceiving how others 
have gone before him. There can be no miracle 
in this. It will, at best, be a slow progress: and 
the wisdom arrived at in one age, must command 
the respect of succeeding ones, and receive from them 
the melioration which they can contribute. We un- 
derstand nothing of what is called the perfectability of 
human nature ; but we understand this, that if human 
nature can be made to know wherein its greatest good 
consists, it may be presumed that this good will be 
sought and obtained. Man was created on this prin- 
ciple, he acts on this principle, although he is seen so 
frequently, to make the most deplorable and distress- 
ing mistakes. If it be not admitted that mankind will 



114 MORAL CLASS BOOK. 

always strive to obtain whatsoever seems to them good, 
and strive to avoid whatsoever seems to them evil, their 
moral teaching is in vain. If this principle be admit- 
ted, the sole inquiry is, what is good, and what is evil. 

176. Infancy. We incline to the opinion of those 
who think every human being comes into the world 
with physical and intellectual qualities, propensities, 
and aptitudes, which distinguish him as much from all 
other beings, as he differs from them in figure and ap- 
pearance. As society is a consequence of the Crea- 
tor's will, as the proper divisions of labor, are a ne- 
cessary consequence of society, it is not irrational to 
suppose, that individuals are born with adaptation to la- 
bor in some departments, and not in others. In the 
early stages of life, these qualities are sometimes de- 
veloped whether they happen to be understood or not. 
But almost immediately after gaining some hold on life, 
all human beings become subject to the incidents which 
tend to strengthen original qualities, or to obscure or 
stop their progress ; and even to suppress them, and 
engraft on the original stock those which are entirely 
different. It would be unjust to make infancy respon- 
sible for the evils and errors which arise in this man- 
ner ; but certainly those who have the guidance of in- 
fancy are responsible, and will be held to be so. Chil- 
dren have a right to complain, and society has a right 
to complain, if duties to children are neglected ; and 
if the belief spoken of, in preceding pages, is well 
founded, there is another, and inevitable accountability of 
a far more serious character. We shall have occasion to 
remark on the very sober duties of these, who, accord- 
ing to the order of natural and necessary law, are en- 
trusted with forming and giving effect to natural quali- 
ties. This matter properly belongs to another place. 

177. Youth. We come now to a period when ac- 
countability begins, in all the relations which were pla- 
ced in the divisions of duties. If it be asked at what 
age this is to be fixed, we answer, that the good sense 
of judicial law recognizes, that a child may be a wit- 
ness in solemn judicial proceedings when inquiries ad- 



MORAL CLASS BOOK. 115 

dressed to him are so answered as to make it certain, 
that he understands the nature and the obligation of an 
Oath. This may be at the age of 10 or 12 years. 
But the perception of right and wrong, and the sense 
of duty, begin at an earlier age. There certainly are 
children of the age of eight years who have a very 
clear sense of moral propriety ; and very many who 
between that age and twelve, can discern and reason 
on right and w 7 rong, and arrive at a very sound judg- 
ment. We shall presume that all into whose hands 
this volume may fall, will be fully capable of compre- 
hending its purpose, and of judging of its fitness to be 
useful to them. We must assume then, that we are 
speaking to those who are willing to be instructed in 
serious things; and that they will not reject instruction 
from any source, however unpretending it may be, if it 
come to them in a manner which they can reconcile with 
their own reason, and with their own duty to themselves. 
Young persons think that they can see for themselves ; 
and that they need not to be told what others have 
seen. But let us reduce this to common sense. Sup- 
pose a person to be under the necessity of going from 
the place in which he has lived, and which is familiar to 
him, to a far distant place. Let it be supposed that 
the road he must travel is crossed by many roads, and 
that he is frequently to find himself at points where 
several roads are seen, either one of which, so far as he 
can discern, may be the right one. Will it be of use 
to him to have been told, before he departs, which of 
these many roads to take ? Will it help him onward 
to his destination, when he is bewildered and unable to 
decide for himself, to find some one who can assure 
him of the right course? Life is a journey. Every 
step we take in it brings us to something new ; some- 
thing unexpected ; and perhaps entirely different from 
that which was looked for. Those who have gone 
through it before us, have left us their instructions in 
what manner it is to be undertaken and accomplished. 
They tell us of their own troubles and difficulties ; 



116 MORAL CLASS BOOK. 

they warn us how to avoid the like in our own journey, 
Which is wisest, to listen to them, and weigh the worth 
of their warning, or to push on heedlessly, and take the 
consequences ? 

178. Health. We suppose that every child of the 
ages last spoken of, can form some opinion of the value 
of health. Most of them have suffered, more or less, 
by that time. They are now old enough to consider 
the purposes for which life has been given to them. 
They then feel that the purpose is 1o be pleased, and 
gratified ; to want, and to have ; and that restraint is 
disagreeable. But let them remember that life is a 
whole ; that though all of them will not, yet some of 
them will attain to its longest duration, and that it is 
wholly uncertain to whom that lot will fall. Long life 
may depend, and often does depend, on what children 
do, or omit, at an early age. Among the first 
gratifications which are looked for at this period 
is the indulgence of the appetite for food. Here comes 
in a rigid law of the Creator. It cannot be broken 
without consequent suffering, nor repeatedly broken 
without impairing, and perhaps destroying, the material 
frame which has been shown to be so fearfully and 
wonderfully made. To require of that delicate ma- 
chinery on which the action of life depends that which 
it is not qualified to do and which it cannot do ; to force 
it to do that which is offensive to it ; and to make this 
requisition habitually, is a sin against natural law. Its 
punishments are well known. The restless sleep, the 
heavy head, the many sensations of uneasiness, the 
positive pain, the disgusting remedies, are the punish- 
ments which follow. They are not all. Nature loses 
its charms ; companions their interest, duties become 
irksome ; the mind hates its labor, penalties are in- 
curred. Parents or teachers are regarded with dis- 
pleasure. These are the fruits of momentary gratifi- 
cation of the appetites ; we have seen that it is also a 
law of Nature that food shall be grateful. It is re- 
quired to supply the daily waste, to continue life. If 
there were not a craving want, we should take food as 



MORAL CLASS BOOK. 117 

a mere necessary duty. It is kindly made to be a 
pleasure, and like every other pleasure it is to be used 
and not abused. Thus, by ignorant or wilful pursuit 
of pleasure, we violate a law which brings with its just 
punishment, not only the loss of the like pleasure for a 
time to come, but also pain and suffering from indis- 
pensable remedies. When children are sick, they are 
subjects of tenderness and pity ; but, in most instances, 
they rather deserve to be punished ; for they have 
broken a law wilfully, since they have disregarded 
their own experience. As to kinds of food, nature is 
not unreasonably nice about this. That which it com- 
plains of is quantity.* 

175. Cleanliness. This is not a mere matter of de- 
cency. It is one of the positive commands arising from 
the constituted order of things. Be it remembered 
that every thing that lives, vegetable or animal, is wast- 
ing while life continues. And that all which is sent 
forth through the millions of openings, by the skin, has 
run its round and is lifeless, and that more than half of 



* However descending from the dignity of our subject it may 
be, we venture to speak against a kind of food which is one of 
the real causes of sickness, and of inflammatory diseases, impure 
skin, and corrupted blood, and which is the unknown root of many 
an evil : — that is, the free use of gravies, fat and greasy substances, 
which belong rather to certain manufactories than to the human 
stomach. The use of such food is the cause of that very common 
inconvenience called the heart-burn. If adults choose indulge in 
such food, they are old enough to bear the consequences, as they 
can ; but to children such food should be prohibited. It can be 
proved by the laws of nature, that such substances cannot be taken 
habitually with impunity. Even those whose bodily action occa- 
sions a waste which fits the stomach to take almost anythng that 
offers, come at length to severe sufferings from this cause. The 
true way to test the worth of the gratification derived from food is, 
to ask the reasonable question, which will be seen to apply to so 
many other cases, In what way shall I obtain the greatest good ? — 
Will it be by giving way to my present inclination, or resisting it ? 
Shall I have a momentary pleasure and a lasting pain ? Shall I 
not esteem myself enough for my forbearance, to compensate me 
abundantly fur the loss of this seeming good? But there is a still 
more imposing question. Am I not commanded in the law of the 
Deity, to do good and not evil to myself? and if I know that what 
I am desirous of doing, is evil, do I not break his law in taking that 
evil on myself? 

11 



118 MORAL CLASS BOOM. 

all the food taken comes forth in this manner. If per^ 
spiration sensible and insensible, be permitted to restore 
the skin, and stop the way of that which is coming, 
nature is offended, and will show that she is so* Such 
neglect is one of the causes of disease. This fact was 
probably well known to eastern nations, since it was 
part of their religious duty to cleanse the skin. These 
nations were ignorant of the modern comfort of wearing 
a garment next the skm which can be frequently 
changed. The absence of this comfort was one of the 
causes of those dreadful diseases of which we read, and 
which are now unknown among Christian nations* 
There are classes of laborers and mechanics, whose 
health would be preserved, and their lives prolonged, if 
they knew how much depended on periodical cleansing, 
It may be said that there is a connexion between clean- 
liness and moral feeling. Perhaps k may be going too 
far to say, that those who habitually disregard cleanli^ 
ness and prefer to be dirty, have no moral perception ; 
but it may be truly said, that those who are morally 
sensitive, are the more so from respecting this virtue* 
There is a close affinity beween moral depravity, and 
physical degradation. The vicious poor, are always 
shockingly filthy. -The depraved rich are visited by 
worse penalties. They may have clean garments ; but 
what can wash away the impurities which vice has 
made part of themselves. There are few such cases 
in this country ; but many in some other countries, 
History abounds with them. That of Henry VIII. of 
England is well known to many. It is not for one'self 
only, that the virtue of cleanliness commends itself. 
Every one comes within the observation of others. 
However uncleanly one may be himself, he is not the 
less offended at the like neglect in those whom he ob- 
serves. Now it is every one's duty to himself to 
recommend himself to others, so far as he innocently 
and reasonably can, and to obtain their respect. Clean 
and costly garments may fall very short of doing this, if 
it be seen that they are a covering for the neglect of this 
important law. If there be a lovely object to the hu- 



MORAL CLASS BOOK. 119 

man eye, it is a clean, clear-faced, healthy, innocent, 
neatly clad, happy child. There are few children who 
may not, if they will, be neatly dressed, for this does 
not" depend on that of which the dress is made. There 
are fewer who may not have a clean skin, and healthy 
look, if they are properly fed, and sleep in pure air: 
There are none who may not have a clean skin, for 
we speak to those who are old enough to judge for 
themselves. And let it be added for their inducement, 
that in obeying the command to be clean, they are per- 
forming a moral duty ; in neglecting it, they are inflict- 
ing an evil on themselves in two w r ays. 1 . In dimin- 
ishing their own comfort : 2. In losing the esteem of 
others.* 



* We again venture to speak of a subject at the risk of being 
thought to notice trifles. We not only think the matter now to be 
noticed not a trifle, but one of serious importance. The Ameri- 
cans are remarkable for neglecting the teeth. Paley says that B God 
did Eot make the teeth to ache.' It is the most unpardonable neglect 
that makes them ache. The teeth were given to us for many high- 
ly necessary purposes. They are indispensable in preparing food 
for the stomach ; equally so in speech. They may be highly or- 
namental, or otherwise. They suffer as much as the skin by neg- 
lect ; and they make known their complaints, when neglected, in a 
manner which cannot be disregarded. Notwithstanding these 
things are so, probably not one child in some hundreds, in the Uni- 
ted States, knows that there is such a thing as a.T)rush for the teeth. 
Whatsoever the Creator has given to us, he has required of us to 
use according to his laws, and, consequently, we are to preserve 
what he has given to be used. This is not the less true of the 
teeth, than it is of the eyes, the muscles, or the digestive power. 
We frequently see males and females, whose intelligent and pleas- 
ing expression of countenance prepossesses us in their favor, but the 
minute they go to speak, and laugh, the charm vanishes, and we 
feel a sensation of disappointment at the disclosure which they 
make. This i* the consequence of ignorance or neglect, for which 
parents are directly chargeable. Ignorance is not an excuse for 
the violation of any plain law of nature. Voluntary neglect ag- 
gravates the wrong. If a child has once learned the comfort of 
cleanliness in this respect, he will duly value it, and never give it 

Tip. 

There is a kind of suffering to which children are subjected, which 
may be one reason wby they associate washing with displeasure. 
They are subjected to the management of persons to be made clean, 
who treat them very roughly. The water is applied to their faces, 
and the fc wiping is done, in a manner, which necessarily leads chil- 
dren to think of this process as they do of punishments ; and they 
acquire a disgust which may never be removed. The operators, on 



120 MORAL CLASS BOOK. 

180. Air. Among the generally unknown causes of 
loss of health is the respiration of impure air. In a for- 
mer section some notice has been taken of the qualities of 
air. We have seen the number of cubic inches which 
must visit the lungs in a measured time to continue the 
blood in a healthy rction. The congregation of many 
persons in one apartment, especially when artificial 
light, in great quantity, is permitted, is a cause of 
more maladies than is commonly supposed. Three 
causes, in such case, combine to destroy the fitness of 
the air for respiration. The animal heat of the assem- 
bly, the lights, and the breathing of the same air again 
and again. There must be such assemblies. The 
remedy is proper ventilation. The smoke of lamps 
has frequently occasioned death. No lamp is prop- 
erly trimmed if it emit anything more than a pure 
bright flame. It is a common practice to keep sleep- 
ing apartments shut up. If there be several per- 
sons in a small room which has been shut up for several 
hours, it would be shocking to know, how often they 
must breathe again and again the same air, and how 
unfit it is to be breathed after it has once visited the 
lungs. Add to this the impurity of the air, which is 
continually in contact with the furniture prepared and 



these occasions, think it of no consequence, whether the water, and 
the towel, be clean or dirty. The most proper article with which 
to wash the face, or person, is a common sponge. All who have 
used it would feel it to he a serious privation not to have it to use. 
Things that tend to convenience and comfort, espeeia'ly which are 
of most frequent occurrence, are not unworthy of being noticed. 
One of the natural and genuine luxuries of life, (the more benefi- 
cial the oftener it is used,) will be found in a simple machinery* 
which every family in this nation may have at a very little ex- 
pense, and which will be alike useful to every member of it. It 
will be comprised in a tin vessel, (well painted, to prevent rust,) 
phaped like a shallow hat; the crown to be four inches deep, and 
about two feet in diameter; the brim nine or ten inches broad, and 
resembling the brim of a hat, when the brim is turned down all 
around When placed on the floor, crown downwards, the outer 
edge of the brim will he nine inches perpendicularly from the floor, 
and the inner edge, where it joins the Clown, four inches. Jn this 
vessel, with one gallon of water, and a proper sponge, one may be- 
come as clean, in live minutes, as a Roman emperor, who had re- 
posed an hour in a marble bath. 



MORAL CLASS BOOK. 121 

constantly used for sleeping, b an unaired apartment. 
It is not mere nicety, or fastidious delicacy, which re- 
quires that the pure air should be admitted where the 
human lungs are in action, but it is a law as old as the 
creation of man, and cannot be disregarded. A skilful 
observer might select among many, from the appear- 
ance of the countenance, those who have just left an 
apartment in which they have been respiring for hours 
a spoiled atmosphere. No doubt that this cause long 
continued, so affects the whole mass of blood as to 
bring on many diseases. If pure air be peculiarly ne- 
cessary to any class of persons, it is so to children. We 
believe a more useful suggestion could not be made on 
the subject of health to the whole community than to 
invite them to respect this law of nature, that there can- 
not be perfect health where the air is impure ; and that 
this applies especially to apartments appropriated to 
sleep. Visiting friends are often put into sleeping 
apartments which have not been opened for days and 
weeks : this is far enough from kind treatment, however 
innocently it be done. * 



CHAPTER XXII. 

Duties to One*s-self. 

181. Time. Every person connects himself in his 
usual thoughts of himself, with all the lapse of time in 
which he can remember, and with all the lapse of time 
through which he expects to live. This he calls his 
life. He does not live in time that is past, nor in time 



* One of the most common, and most annoying discomforts in our 
country is, the bad state of the sleepingapartments in which trav- 
ellers are obliged to attempt to repose. This is occasioned, not 
so much by the sort of bed which is used, as by the ignorance, that 
pure air is essential to comfort and to health. 

11* 



122 MORAL CLASS BOOK. 

that is to come. He actually lives only in the present 
moment. Yet, he feels that he lives in the past, and 
will live in the time to come, because the past, the pre- 
sent, and the future, are so connected, that he cannot 
separate them. Man seems to rise and stand upon 
the surface of a rapid stream. It is incessantly pass- 
ing from under his feet ; he stands not on that which is 
to come, nor on that which came, and is gone. But 
his consciousness extends while his standing continues 
to all that will come, and to all that is past. His effort 
is to keep his standing, and to avoid as long as he can, 
the accidents and changes, which will sink him below 
the surface. It is, then, a law prescribed to us, from 
which no one can free himself, that he shall suffer in 
the passing moment for the wrongs done in time gone 
by, and for the evils of which he dreads the approach* 
As this is certainly so, how little does he regard the 
operation of inflexible law, who provides for himself a 
load of self-reproach, for any gratification which he 
can procure, by error or by crime. 

182. Let us lay out of the case those errors and 
crimes which have been alluded to. and consider neg- 
ligencies and follies. We have shown that man was 
meant for action. His actions were intended to ena- 
ble him to secure good to himself. Good to himself 
depends on the performance of his duties to himself. 
Duty to himself requires that he should improve his 
faculties, and should avail himself of all the opportuni- 
ties given to him for that purpose. The hours, then, 
which are permitted to slide by without any improve- 
ment, are lost. In so losing them he breaks the law 
of the Creator. Apply this to the vocations in which 
one is to cultivate his mind in any business, mechani- 
cal, scientific, or learned. When one sees himself 
surpassed by others, and left far in the rear ; when he 
is called on to measure himself against another ; and 
when he sees that comparisons are made between him 
and others, greatly to his disadvantage, he may feel, 
and most men do feel, that they are thus depreciated 
because the precious time which was allotted to im- 



MORAL CLASS BOOK. 123 

provement has been passed in trifling amusements, or 
in idle pursuits. To some minds the suffering from 
such causes is extremely acute. They have no one 
to blame but themselves. The bitter remembrance 
which they have of the past, as connected with the 
present, and the future, is the punishment for breaking 
a positive law. They may console themselves, per- 
haps, with the firm resolution that they will repair the 
WTong done in the past time, by diligence in the time 
to come ; but they find that time brings with it its own 
demands. They are fortunate indeed, if they can do 
in one space that which belongs to it, and that also 
that which belonged to another, and in another season 
of life. 

183. One cannot innocently say his time is his own, 
and that he may dispose of it as he pleases. His time 
is his t life. It is given to him in trust. Like other 
trustees he will be held to an account, in which there 
is no possibility of concealment, and where nothing will 
depend on proof. It may be supposed that it will be 
said to him, There was confided to your use a term of 
time. You knew, or could know, the laws prescribed 
to yon, in performing your trust. Are you come from 
that trust to render an account of it, burthened with 
reproach from your own conscience, and with marks 
of guilt, which you cannot hide ? or, are you come, 
without any advancement in the knowledge of your du- 
ties, and with no other account than that your days 
rolled by in childish pursuits, or idle amusement, no 
wiser when you w T ere severed from the world, than when 
you left the cradle of infancy ? or, are you come with 
the exalted acquirements which you might have, and 
with that innocence and purity which you would have, if 
you had read the laws of the created world ; and those 
which have been revealed, and placed before your 
eyes ? Where have you read in these laws, that no du- 
ties to yourself, and to your associates, nor to the Law- 
giver, were enjoined upon you ? Have you not been 
told by every breath you drew, by every movement 
of your frame, by every thought of your immortal mind, 
by every just pleasure, that you have had, by every 



124 MORAL CLASS BOOK, 

pang that you have suffered, and by all that you have 
been made capable of perceiving, and learning, that 
there were laws prescribed to you in your trust, and 
that an account of your stewardship would be exacted, 
from a judge who cannot be deceived ? 

184. Self-love. It is an invariable law of Nature 
that every human being shall do those acts which he 
thinks will secure good to him, and that he shall avoid 
those acts which will occasion evil to him. Why then 
should not every one do any and every act in his pow- 
er, by which his own will may be gratified, and avoid 
doing any and every act which is disagreeable to him ? 
The only answer that can be given to this question 
is this, that man is a free agent, entrusted with the pow- 
er, and charged with the duty, of ascertaining for him- 
self what is good and what is evil ; and that this power 
and duty extend to those with whom he dwells in so- 
ciety, and also to his Creator. 

185. Children always conform to the natural impulse 
of self-love, until they learn from the discipline which is 
applied to them, that they cannot have their own will 
without subjecting themselves to a suffering, the dread 
of which controls the natural impulse. They learn, af- 
ter a time, that the greater good lies in giving up what 
they will to do, and doing what is required of them, 
rather than to meet the certain consequences. We 
think that the whole science of morals will be found in 
the principles contained in the truth above stated. 

186. Self-love is just as strong throughout life as it is 
in childhood. It is that quality of our nature to which 
all excellence may be referred ; but it is also that to 
which all unworthiness may be referred. As the dread 
of punishment, or an unwillingness to displease those 
whose kindness a child desires, will restain him, or put 
him into action ; so in more advanced life, the dread of 
suffering a certain or probable evil, and the certainty of 
losing the good will of others, will restrain, or impel to 
act. Willi those whose minds have been properly disci- 
plined, and who have learned to comprehend their re- 
lation to the Creator, there is a far higher motive, which 



MORAL CLASS BOOK. 125 

is founded in a submission to the Creator's laws. As 
one goes on in life, he may or may not acquire more 
and more clear and just perceptions, of what will be the 
greatest good to himself, and how he can obtain it. It 
is a self-evident proposition that if a person could cer- 
tainly know what it would be best for him to do, or not 
to do, in relation to all things and persons, and under all 
circumstances, and if he should conform to this know- 
ledge, he would best obey the impulse of self-love, and 
most exactly conform to the laws prescribed for his 
good. 

187. It cannot be too often impressed upon~the 
youthful mind, that life is to be taken as a whole. For, 
if this extended view be not taken, it must frequently 
happen, that it will seem right in certain circumstan- 
ces, and when the view is limited to these circumstan- 
ces, that certain acts may be done, or avoided as 
the greatest good. Yet, if the consequences could 
be foreseen, they would disclose that this seeming 
good would turn out to be a positive evil. It often 
seems good to the young to avoid the performance of 
labors which are assigned to them, and to spend, in 
amusement, the time which should be devoted to fit 
them for duties which will be incident to future condi- 
tion. This misapprehension of good is to be lament- 
ed ; but with some, this is not all. Their own self-love 
prompts them to engage in a course of folly, so that not 
only do they fail to obtain that which is real good, but 
they find, under the mask of pleasure that which proves 
to them to be the most grievous suffering. 

188. The same truth runs, in an endless variety of 
forms, into manhood, and through all the stages of life* 
We are impelled by self-love not only to provide for 
the craving wants of our nature, but to seek pleasure, 
riches, power, distinction, and luxuries. These pro- 
pensities are given for wise and beneficent purposes. 
It is the misapplication of them, as seen in the world, 
which constitutes human misery. He is called brave 
and honorable who defends himself even at the risk of 
life, against those who wxmld do to him that injustice, and 



126 MORAL CLASS BOOK. 

wrong, which would make the gift of life of no 
value. But the brave, who invade the rights of others, 
and subject them, by violence, to losses and to sufferings, 
without cause, misapply this principle of action. To 
get riches by honest industry or the reasonable exer- 
cise of one's talents, is a commendable use of self-love. 
To get riches by unfair and dishonest means, to hoard 
them up, and to brood over them in secret, is a pitiful 
misuse of this commendable impulse. To have power 
over one's fellow-men, and to use it faithfully, and for 
their benefit, is a relation which one may honestly and 
commendably desire, as a reasonable exercise of self- 
love. To seek such power by deceitful representations, 
and to obtain it by violence and fraud, and to use it for 
purposes of supposed self-benefit, and to the injury and 
oppression of others, is another form of self-love. But 
there are few, if any cases, in the history of mankind, 
in which self-love has appeared, in the latter form, 
without, eventually, overwhelming the agent with disap- 
pointment and sorrow. It is true, that for a time, such 
an one may seem to flourish in his schemes, and com- 
mand the applauses of those who look up to him in his 
apparently fortunate elevation. But in the very nature 
of things, if his heart could be sounded, there is no one 
whom he looks down upon, who is not more at ease 
than himself. His day of humiliation may be at hand, 
in the course of events which he cannot control : and, 
if not, he learns, when it is too late to correct his error, 
that he has misapplied the impulse of self-love. This 
misapplication is to be seen in many cases of daily oc- 
currence, and in things of little, as well as in those of 
comparatively great importance. The principle is eve- 
ry where the same. 

189. We shall be answered, perhaps, that all this is 
incident to human nature. There is no help, it is said, 
for these evils. Every boy who has learned Latin, 
repeats the maxim, humanum est errare, (it is human 
to err.) A more mischievous maxim was never invent- 
ed. If men understood, as most certainly they may- 
do, that they need not err, and that it is best for them 



MORAL CLASS BOOK. 127 

they should not, they would rather adopt as a maxim 
that none but the wilfully ignorant, and the wilfully 
foolish, err, Such a state of things is yet afar off. 
It may seem to be foolish indeed, to assert that any 
society should ever come ' to be so well informed 
as to make a proper use of self-love. Let us not des- 
pair. We may improve very slowly; yet, if every 
one does even the little that he can, in showing, by 
precept and example, what things a rational and ac- 
countable being should desire, and what he should 
avoid, and reject, certainly the time may come when 
self-love will never be so misapplied, as to be neces- 
sarily followed by penitence and sorrow. 

190. Will it be denied, that there is a certain best 
course of action for every human being, in every pos- 
sible condition in which he may find himself? Or, 
that no small proportion of human suffering arises 
from not having discerned that it was best, in past cir- 
cumstances, to have acted differently, or not to have 
acted at all? Or, that whether one did or did not act, 
in the supposed case, that his motive was to secure to 
himself the greatest good of which that case was sup- 
posed to allow? If these things cannot be denied, 
then the great end of life is so to regulate self-love as 
that it may secure the greatest good. Let us sup- 
pose that every person in society knew what it would 
be best for him to do or not to do, so that his physical, 
intellectual and moral condition should be as good as 
he could make it. His self-love would never be di- 
rected to any end which would impair his bodily pow- 
ers, or keep his mind in ignorance, or misinformed, or 
make him a subject of reproach, or contempt, in his 
own view, or in that of others. This, it will be said, 
is an impossible state of things. So it was said that it 
would be impossible to root out the use of ardent spir- 
its. This great change is not wholly accomplished, 
but does any one doubt that great advance has been 
made towards its entire abolition ? Let us go on, then, 
in the work of improvement. Let every one try to 
show the proper uses of self-love. The day may 



328 MORAL CLASS BOOK. 

come when every one will admit, that all the sufferings 
which may visit the human family, are of their own 
making, those only excepted which arise from the 
general laws of the Creator. As to those, they may 
be greatly mitigated by intelligent moral agency. 
When these come, they can and will be endured with 
piety and resignation, if the sufferer can console him- 
self with the certainty, that he has done no wrong 
thing, nor neglected any proper one, to which the 
cause of his sufferings may be referred. 



CHAPTER XXIII. 

Duties to Qne's-self, continued. 

191. Labor. It is commonly considered that labor 
is the curse declared to mankind, as a consequence of 
the transgression of the first man. It is foreign to our 
purpose to enter into any discussion, as to the true 
meaning of this historical, or allegorical account ; the 
Christian revelation may not be dependent on a literal 
understanding of it. However this may be regarded, 
under the influence of further reasonable research, we j 
must take man as he is; and so considering him, labor { 
is not an evil, but a pleasure. Is it a curse to man, i 
as he now is, to be enabled by labor, to comprehend the | 
existence of the Deity, and the beauty and utility of 
his works ? to adorn the earth and bring its productive 
power into action ? to apply the material substances off 
the earth to reasonable use, convenience, and orna-* 
ment ? to expand and improve the human mind ? To 
cultivate and strengthen the moral power? Certainly 
these are the effects of labor, and labor so applied con- 
stitutes man's highest happiness. 

192. There are two kinds of labor: 1. Mere bodily 



lily 
I 



' MORAL CLASS BOOK. 129 

labor ; 2. Labor of the mind. These two are sometimes 
necessarily combined. The mind, and the body, de- 
mand some sort of employment. No one whose mind 
is free from natural defect can prevent its action. It 
will think of something, good or evil, profitable or fool- 
ish. Every one who attends to the operations of his 
own mind must be convinced that this is so. The bo- 
dy and limbs cannot be kept in any one position for 
any considerable space of time, unless they have been 
in action, and demand repose. If it were painful to us 
to direct the action of the mind to useful labor ; and if 
it were distressing or inconvenient to us to exercise 
our muscles, for purposes which we believe to be pro- 
per, then it might be that labor is a curse. But many, 
nay all, who require of the mind to perform its duties 
to any useful purpose, and especially those who have 
disciplined the mind to an accustomed service, find that 
the absence of employment is an affliction. We can- 
not see how this should be otherwise, if we rightly com- 
prehend man's relation to the universe, of which he con- 
stitutes a necessary part. 

193. As to bodily action, it is seen that children in 
their sports go through a series of exertions, often ex- 
ceedingly violent too, from mere pleasure. Men fre- 
quently exercise the body much more severely in mat- 
ters of amusement, than they have any occasion to do 
in necessary labor. This action seems to be a dictate 
of nature. In many cases of indisposition, bodily mo- 
tion is the prescribed remedy, and is commonly a suc- 
cessful one. There are sound reasons why this should 
be so. We have noticed in a former section, the uni- 
versal action of the material system to which man be- 
longs ; and the continual waste and demand for sup- 
ply. Excepting only in the involuntary movements in 
; man's structure which are not confided to his care, 
I he is required to aid nature in her operations. If he 
would put himself in the best condition to receive, and 
derive pleasure from his daily food, he must keep him- 
self in action. Those who have the least pleasure in 
using, what was given to be used, as the means of 
12 



130 MORAL CLASS BOOK. 

pleasure to the senses, are those who keep the body u*~~ 
active. This is true of those who labor with the mind 
only ; more strikingly true of those whom affluence 
excuses from labor, of body and mind. They seek 
happiness in indolence, and in luxury. They find it 
not, because they violate a law of nature. No product 
of the vineyard, the field, or the sea, however aided by 
inventive art, will furnish a welcome repast to one who 
sits in listless idleness, on a downy cushion, from break- 
fast time, till dinner. The day laborer who sits down to 
his coarse meal, has a pleasure to which the luxurious 
idler is a stranger. The one receives, a rational benefit 
from the kind and just bounty of nature ; the other 
seeks it where nature has decreed that it shall not be 
found. 

194. The labor of muscular action is not only in 
itself a pleasure, but it is the means prescribed to us 
for the acquirement of subsistence ; for the gradual im- 
provement of society ; for applying natural and artifi- 
cial products to our comforts, to our convenience, 
and to reasonable luxuries. Nor only so : this is 
the ground-work of all the beautiful and imitative 
arts ; of the discovery and application of the chem- 
ical power of matter ; of the wonderful, contrivances 
by which man securely moves on the face of the ocean ; 
by which he cultivates his acquaintance with the stars, 
and raises his thoughts to the Author of all being. Let 
us not then regard labor as a curse, but a blessing, and 
rank it among the many causes for thankfulness. It is 
obvious that muscular action would have been given to 
us in vain, if it were not directed by intelligence. There 
must then, be labor of the mind. This is no where 
said to be a curse. If there be anything for which 
we should be specially thankful, certainly it is that we 
are blessed with the power of mental exertion. This 
labor is, in itself, a source of happiness ; and in its 
fruits, has made, out of savage men, a rational and im- 
proving social being. The most restless and comfort- 
less of all creatures is he, who has no occupation for 
his mind. If one would invent the most miserable 



MORAL CLASS BOOK. 131 

condition for a human being, other than mere physical 
suffering of the most excruciating kind that can be with- 
out extinguishing life, it would be, to deprive him df 
all employment of body and of mind. 

195. Can there be a doubt, that in man's present 
condition, the ability to labor is his exalted privilege r 
And is he not accountable for this privilege ? Is not 
reason given to direct him in the use of it? It is well 
known to those who have compared the condition of 
mankind in different ages, how much the labor of body 
and mind has been able to accomplish. Even within 
the last half century the most surprising changes for 
the better, have taken place, from the right use of this 
productive power. On this depends the condition of 
the human family. From the joint labors of all who 
wish well to their fellow men, there will be obtained, 
eventually, the knowledge of the best manner of using 
the products of the earth; the best mode of ruling 
men in their social relations, the just homage due to the 
Creator, and the 'true purpose for which human life has 
been given, 

196. To some descriptions of persons labor 'is 'irk- 
some. They are obliged, in their vocations, to use 
certain muscles, and those only They repeat the same 
act throughout the day. Their labor becomes tedious, 
because it requires little or no action of the mind. To 
this numerous class we venture to offer a relief which 
is within the easy reach of many of them. It is well 
known that the nature of habit is such that the hands 
will do, what they have been accustomed to do, with- 
out any obvious attention, and the mind is left to do 
what it will. The mind might be employed, while the 
hands arel)usy, in pursuing some connected train of 
thought. Muscular action, so far from being an inter- 
ruption to the action of the mind, may be made to as- 
sist it. Persons who think intently are often seen to 
have some habitual movement. The relief which we 
suggest is, that sedentary laborers should provide them- 
selves with subjects for reflection, and exact of their 
minds to attend to these subjects. By such simple 



134 MORAL CLASS BOOK. 

effort of the mind seems to be all that is required, and 
even an effort so inconsiderable and rapid, as not to 
be the subject of notice. On this truth seems to de- 
pend the astonishing facility of action, to which 
(among many other instances) jugglers and musicians 
attain. This is called habit, which word is derived 
from a Latin word which signifies custom or use. 
There are customs, or habits, of the mind, as well as 
of the muscles. Persons who accustom themselves to 
extemporaneous speaking, acquire a surprising ease 
and readiness in the complicated action of conceiving, 
uttering and expressing by sounds, by looks, and ges- 
tures, whatsoever they would impress upon an audi- 
ence. The mind has its own habits also, in the quiet 
of contemplation, and in exercising its various powers. 
It has its own associations too, with external objects, 
of which many curious instances are stated in philoso- 
phical works. 

199. The moral deduction which we make from 
these general principles is this ; that there is a contin- 
ual craving to do some act, to obtain some object; or 
a continually recurring necessity to do some act to 
prevent an evil, or inconvenience. The frequency 
of this call upon us to do something, whether it be for 
eventual good or evil, leads to the practice, custom or 
' habit of doing ; and in some cases, the impulse to act 
becomes so powerful that reason, self-respect, the 
laws of society, and even those of the Law-giver of 
the Universe, (if ^these are heeded,) present no suffi- 
cient barrier to the impulse. It is to this all-important 
truth, in the nature of man, that we earnestly invite 
the attention of the young. The capacity to create 
habits, is the consequence of the power given to us to 
promote our own welfare individually, socially, and 
as accountable beings. This capacity was designed 
to fasten us down to that course of action which will 
accomplish these ends of our existence. Like every- 
thing else, with which we are entrusted, it may be 
rightly and profitably used ; or may be misused, and 
perverted to our certain ruin. Habit is the kindest 



MORAL CLASS BOOK. 135 

friend, or the crudest foe to human welfare. When 
it assumes the latter character, it approaches us in the 
most deceitful and seductive forms. It comes, wearing 
attractive smiles ; it delights ; it fascinates ; it substi- 
tutes its own irresistible will for our own ; it triumph- 
antly points to the gulph to which it bears us. The 
fly caught in the spider's web, is a faint illustration of 
the power of habit. He knows, from the first mo- 
ment, his destiny. The gambler, the drunkard, and 
the felon, when, and how do they learn that they have 
been caught in the web of habit ! 

200. Intemperance. This word has attained a mean- 
ing more limited than its proper one. It is applied com- 
monly to persons who take, habitually, ardent spirits ; 
but it is equally applicable to all transgressions of the 
law of moderation. All acts which may be lawfully 
done, for one's own good, w T hen carried to excess, 
are acts of intemperance ; and all such acts are sooner 
or later, followed by some sort of suffering, according 
to their nature and degree. Excessive labor of body 
or mind, are as much acts of intemperance, as to make 
one's self dull and stupid by taking food, or irrational 
and giddy by taking spirit. But there is a wide differ- 
ence in the degree of immorality in the kinds of ex- 
cess. An intemperance in study, which brings untime- 
ly death in some instances, is not condemned as an im- 
moral transgression, (though it certainly is such,) for the 
motive which leads to this intemperance, is an honor- 
able one. The loss of health and character, from 
abusing the privilege of taking nourishment, is universally 
condemned, because the motive, and the acts done in 
obedience to its impulse, are irrational, and disgrace- 
ful. 

201. There are two kinds of intemperance against 
which the young should be warned. The one is drink- 
ing, not for nourishment, but for pleasure ; the other 
is, using tobacco. It has been demonstrated in form- 
er pages, that nature requires a certain quantity of 
proper food, to maintain a healthy and happy condition 
of body, and mind; also, that excess, of any kind, will 



334 MORAL CLASS BOOK. 

effort of the mind seems to be all that is required, and 
even an effort so inconsiderable and rapid, as not to 
be the subject of notice. On this truth seems to de- 
pend the astonishing facility of action, to which 
(among many other instances) jugglers and musicians 
attain. This is called habit, which word is derived 
from a Latin word which signifies custom or use. 
There are customs, or habits, of the mind, as well as 
of the muscles. Persons who accustom themselves to 
extemporaneous speaking, acquire a surprising ease 
and readiness in the complicated action of conceiving, 
uttering and expressing by sounds, by looks, and ges- 
tures, whatsoever they would impress upon an audi- 
ence. The mind has its own habits also, in the quiet 
of contemplation, and in exercising its various powers. 
It has its own associations too, with external objects, 
of which many curious instances are stated in philoso- 
phical works. 

199. The moral deduction which we make from 
these general principles is this ; that there is a contin- 
ual craving to do some act, to obtain some object; or 
a continually recurring necessity to do some act to 
prevent an evil, or inconvenience. The frequency 
of this call upon us to do something, whether it be for 
eventual good or evil, leads to the practice, custom or 
' habit of doing ; and in some cases, the impulse to act 
becomes so powerful that reason, self-respect, the 
laws of society, and even those of the Law-giver of 
the Universe, (if Hhese are heeded,) present no suffi- 
cient barrier to the impulse. It is to this all-important 
truth, in the nature of man, that we earnestly invite 
the attention of the young. The capacity to create 
habits, is the consequence of the power given to us to 
promote our own welfare individually, socially, and 
as accountable beings. This capacity was designed 
to fasten us down to that course of action which will 
accomplish these ends of our existence. Like every- 
thing else, with which we are entrusted, it may be 
rightly and profitably used ; or may be misused, and 
perverted to our certain ruin. Habit is the kindest 



MORAL CLASS BOOK. 135 

friend, or the cruelest foe to human welfare. When 
it assumes the latter character, it approaches us in the 
most deceitful and seductive forms. It comes, wearing 
attractive smiles $ it delights ; it fascinates ; it substi- 
tutes its own irresistible will for our own ; it triumph- 
antly points to the gulph to which it bears us. The 
fly caught in the spider's web, is a faint illustration of 
the power of habit. He knows, from the first mo- 
ment, his destiny. The gambler, the drunkard, and 
the felon, when, and how do they learn that they have 
been caught in the web of habit ! 

200. Intemperance. This word has attained a mean- 
ing more limited than its proper one. It is applied com- 
monly to persons who take, habitually, ardent spirits ; 
but it is equally applicable to all transgressions of the 
law of moderation. All acts which may be lawfully 
done, for one's own good, wiien carried to excess, 
are acts of intemperance ; and all such acts are sooner 
or later, followed by some sort of suffering, according 
to their nature and degree. Excessive labor of body 
or mind, are as much acts of intemperance, as to make 
one's self dull and stupid by taking food, or irrational 
and giddy by taking spirit. But there is a wide differ- 
ence in the degree of immorality in the kinds of ex- 
cess. An intemperance in study, which brings untime- 
ly death in some instances, is not condemned as an im- 
moral transgression, (though it certainly is such,) for the 
motive which leads to this intemperance, is an honor- 
able one. The loss of health and character, from 
abusing the privilege of taking nourishment, is universally 
condemned, because the motive, and the acts done in 
obedience to its impulse, are irrational, and disgrace- 
ful. 

201. There are two kinds of intemperance against 
which the young should be warned. The one is drink- 
ing, not for nourishment, but for pleasure ; the other 
is, using tobacco. It has been demonstrated in form- 
er pages, that nature requires a certain quantity of 
proper food, to maintain a healthy and happy condition 
of body, and mind ; also, that excess, of any kind, will 



136 MORAL CLASS BOOK. 

be followed by suffering. This is just as certain, as 
that a full vessel must throw offjust as much as is ad- 
ded to its contents. It is very natural that young per- 
sons should assemble for the sake of society ; being as- 
sembled, they must have some employment for the mus- 
cles of the body, and the craving of the mind. We 
have shown that such propensities spring from natural 
constitution, and that they must be satisfied. There 
must be a community of purpose in the meeting. 
That may be found in any muscular action in which 
all can join, and which has some definite object, as 
athletic games ; or, it may be found in some intellect- 
ual employment which is common to all present. Un- 
happily the common bond in such meetings is to drink, 
for in this all can join. Connected by this common 
attraction, the mind is called into action ; but for what 
purposes? Those who frequent places of public en- 
tertainment can answer this question. Some who are 
sent to public seminaries can also answer it ; and some 
can answer it who know that they are maintained there, 
by pinching economy at home. Some others could 
answer it, who never had a serious thought why such 
places were established, nor for what uses they w T ere 
intended. 

202. We refer again to the demonstration heretofore 
made, that the law of nature, which cannot be broken 
with impunity, inexorably admits so much, and no 
more. Let us then look in upon a gay company of 
young persons, around a table, and half concealed by 
tobacco smoke. What sort of air are they breathing ; 
what sort of substances are they casting into their 
physical system, already bursting with excess; what 
sort of thoughts have they in their minds ; and what 
sort of words are flowing from their lips ? We could, 
but will not answer these questions for them. Let us 
pass by this revel, and go to the next day's morning. 
We might then propound some other questions. Are 
not their heads heavy, hot and throbbing ? Are not 
their eyes thick and burning ? Are not their tongues 
white, and parched ? Do not the nerves tremble ? 



MORAL CLASS BOOK. 137 

Is not the mind muddy and confused ? In what con- 
dition are they to perform duties to themselves, to those 
they serve, to instructers, to affectionate parents ? Is 
not this dear bought pleasure ? How long can nature 
bear to be pleased in this manner? This matter does 
not stop here. The same scene is repeated again and 
again. Soon, habit asserts its awful dominion; and 
then the scene must be repeated. The craving cannot 
be resisted. From social drinking, the step is an easy 
one to solitary drinking. There is no resting place for 
habit ; everything in this system of being must keep on, 
or end. 

203. It is believed that the sort of criminal excesses 
to which we allude are not from the promptings of 
nature. We venture to assert that they are entirely 
artificial in the beginning. It seems irrational that any 
one should like to take more of anything than nature 
requires ; and more so that one should naturally desire 
to take burning liquids, to the degree of intoxication, or 
perhaps to take them at all. It is believed there is no 
such natural propensity ; but that such liqnids when 
first taken, afford less pleasure than pure water. The 
taste for these articles is created by association, by im- 
itation, by fellowship ; and above all because there is a 
kind of tradition that it is manly to drink. Songs in 
praise of the juice of the grape, (we do not remember 
to have heard of any in praise of brandy or whiskey,) 
have some effect in the delusion of drinking. There 
is a fascination in combined poetry and melody. Such 
combinations are well known to have the most powerful 
influence in national associations. They inspire a feel- 
ing which bears men on to victory, or death. The 
songs of Bacchus do the same. They conquer the 
strength of those who sing, and of those who listen to 
them, and sometimes lay their admirers, not in the bed 
of honor, but of contempt. We have nothing to say 
against poetry and music ; far otherwise. We be- 
lieve this world was made for human happiness. Po- 
etry and music are means to that end. We condemn 
them not, as we shall hereafter show, but the use of 
them, as inducements to intemperate drinking. 



138 MORAL CLASS BOOK. 

204. If one could get the ear of such a misguided 
youth, he would not do much by reasoning with him. 
He might do something by getting him to reason for 
himself. Jt would be necessary to bring to his view 
some facts from which he could reason. He must be 
made to know what a wonderful contrivance the dis- 
gestive power is, and by ichom it was contrived. That 
its purpose is to take the inanimate substances, which 
nature provides for it, and convert them into living, 
sensitive being, and, possibly, into thinking power, and 
immortal spirit. He must be reminded how easily 
every human contrivance may be deranged, and the 
more so, and irreparably, in proportion to the minute- 
ness and delicacy of construction. But as one might 
fail to make a thoughtless boy comprehend the nature 
of the principle of life which resides in his own bosom, 
because he cannot see it, some illustration must be 
made. Unhappily there is none which can be effective 
to this end. The nearest that occurs, is this. Let us 
suppose, then, one knows the use and the value of the 
human eye in its physical, intellectual and moral rela- 
tions ; that he knows he must take care of it, and fre- 
quently bathe it in cold water, as well to cleanse it, as 
to refresh and brace it, so that it may still be an eye to 
him, when decline and old age shall come. Let us 
further suppose that instead of so using and so pre- 
serving this delicate organ he should, when he first 
rises in the morning, let fall into it a drop of burning 
spirit ; and at eleven o'clock another, and so on, at the 
proper hours, until he sleeps again : How long would 
the power of vision remain to him, and how soon will 
this organ of delight, become a source of insufferable 
pain ? It must be much the same with the digestive 
organs as to the abuse of them. 

205. If one could, in some such way, bring home to 
the perception of an erring youth, the grievous wrong 
which he is inflicting on himself, he might be prepared 
to reason on his own case, and might be asked some 
such questions as these : Is it of any consequence to 
you to be free from suffering and sorrow ? As you 



MORAL CLASS BOOK. 139 

must inevitably keep company with yourself as long as 
you live, is it of consequence to you to make of your- 
self, a pleasant and agreeable companion, and not one 
who will be continually complaining, and upbraiding ? 
Is health of any value to you ? can you use your limbs, 
and the faculties of your mind, as you would like to do,, 
without it ? Can you have health, if your habit is to 
throw into that delicate part of your system, whereon 
the action of life depends, substances, which excite k 
to an unnatural exertion, or deprive it of all power of 
exertion ? Does not every part of your system sympa- 
thize with the injustice which you do to your digestive 
organs ? Will not your brain, and consequently your 
mind suffer by this violence ? Do you expect to attain 
middle age, and old age? Will not the seeds you are 
now sowing come up, in that space of time ? Will they 
come up in the form of enfeebled muscles ; chronic 
aches, self-reproaching thoughts ; the loss of the capa- 
city to enjoy the bounties and beauties of creation? 
Will they grow up to overshadow your moral sense, 
and shut out the delights of intellectual power ? Was 
life given to you for the few years in which you can 
sing, drink, and i enjoy yourself,' or, that you may en- 
joy life in every stage of it, as a rational being, and by 
rendering your homage to nature in obeying her laws y 
and your gratitude to Him, who ordained these laws, 
for your happiness ? Do you not look forward your- 
self, to be at some time a parent ? Have your own pa- 
rents ever so conducted themselves towards you, that 
you have a right to punish and afflict them ? Are you 
willing that your parents should see you, and know 
you, as you know yourself? If you should be a pa- 
rent, are you willing that your children should be told 
with whom, and in what manner, you ( enjoy yourself?' 
Would you tell them how you spent your youthful days 
and nights, and recommend to them to take yourself as 
an example ? 

205. Tobacco. It is not to be supposed that the 
Deity has made anything in vain. The proper uses 
of all things that exist are far from being known. Ad- 



140 MORAL CLASS BOOK. 

ditions are often made to our stock of knowledge in 
these respects. There may be proper uses for tobac- 
co. There are some persons so employed in life, that 
they may, perhaps, use it with impunity. They are 
persons who labor hard, with the body, and who have 
little call for mental action. Such persons are some- 
times engaged in solitary tedious duty. The continual 
craving for action in the material system, that is, for 
something to do, is in some degree supplied by this 
vegetable. Such persons balance its evils, by physi- 
cal action, which invigorates the action of the stomach. 
Of this description are soldiers and sailors. It is pro- 
bable then in the lonely midnight watch, tobacco may 
be a soothing friend. Yet it may well be doubted 
whether the sum of human happiness may not have 
been greatly diminished by the use of it. Even to 
soldiers and sailors it has become necessary under that 
friend and foe of the human family, habit. For, every 
one knows, who has subjected himself to this habit, how 
painful and disgusting were the first steps towards it. 
It may be set down as an established and unquestionable 
law of nature, that tobacco is pernicious to every one, 
who is not habitually in strong bodily action. It is con- 
sequently pernicious to all who rely on the labor of the 
mind, and with whom bodily action is a secondary con- 
cern. Tobacco is considered by medical men as a poi- 
son. They demonstrate, that taken in powder it does two 
evils, first it finds its way to the brain, and disturbs its 
action, and sometimes palsies the nerves of that seat of 
reason. Second, it finds its way to the stomach, dis- 
orders the digestive power, and sends from that centre 
of action, through the system, the infirmities which it 
engenders there. Taken in smoke, it visits not only 
the brain and the stomach, but the lungs. We have 
seen what the lungs were made for ; certainly not 
to receive and transmit tobacco smoke. The weak- 
ness of digestion, the enfeebled limbs, and overcast in- 
tellect, which sedentary men, and students, complain of, 
are obtained from the delights of the cigar ; although 
it is said that one who has smoked long enough to make 



MORAL CLASS BOOK. 141 

his lungs as black as his slide, cannot/tell with his eyes 
shut, whether his cigar is lighted or not. The remain- 
ing mode of using tobacco is probably that from which 
there is the most of evil. It lies in this. It is found 
that those operations of nature on which the most is 
made to depend, are provided for by correspondent 
-delicacy and adaptation to the effect to be produced. 
The continuance of life, therefore, as the first object, 
is provided for by a process which begins with the first 
reception of food into the mouth. There are organs 
there, fitted to yield a liquid by the excitement of food, 
which is indispensable to digestion. Every one knows 
what is meant by having his mouth water. This use 
of tobacco calls forth-, and misapplies this liquid. So 
does smoking. Both create an unnatural thirst. By 
the third mode of usins: tobacco, its evil conseauences 
are more directly communicated to the stomach. Here 
is the seat of strength and power, if rationally used ; 
here, also, is the seat, from ahiise, of feebleness, trem- 
bling, faintness, palsy, apoplexy, and death. Those 
who put an end to themselves by rum and tobacco, are 
of some use in the world. They are like crosses set 
up in catholic countries by the way side, to show that a 
murder was committed on that spot. But those who 
put themselves to death by their own follies, show, not 
only that a murder has been committed, but who it was, 
how done, and by whom. 

206. All consumers of tobacco know two things. 
1. That they came to the use of it through painful strug- 
gles. 2. That they cannot break the chain of hab- 
it, without struggles still more painful. How does it 
happen, then, that tobacco is so commonly used ? Its 
use, and that of opium, which is the same thing in a 
more hateful form, began with savages, Turks, and Asi- 
atics, to fill that aching void, which belongs to all idle 
and uncultivated minds. It has found its way, unhap- 
pily, to those who need no relief from such cause ; but 
who might if they would, fill, up every moment, inno- 
cently, and profitably. It has become so general, from 
ignorance and thoughtlessness. A still more efficient 
13 



142 MORAL CLASS BOOK. 

cause is, the propensity to imitation, and the natural an- 
ticipation of approaching stages in life. A boy wants 
to be a man. He likes tc do those things which men 
do. Men use tobacco, therefore boys must use it ; and 
boys soon find themselves entrapped in a habit, and act 
as all other persons- do who are so entrapped. 

207. Is there any remedy for this evil ? Perhaps, 
there is none but this, not to begin.. And why should 
one begin } Suppose all who use it were asked, if 
you had never begun, would you, knowing what you 
do, have had a pleasanter life without it, than you have 
had with it?: One cannot know what the general an- 
swer would be j but every one must know this, that 
from some persons the answer would be, that tobacco 
has been to me the most distressing evil j I bitterly 
lament that I ever began this truly afflictive practice; 
but it has become a part of my existence ; no operation 
of my will can disengage me from it. Some might an- 
swer doubtingly, and others would not ascribe to this 
use the evils which they have suffered from it. Why 
should a young person take upon himself a want volun- 
tarily, which may lead to painful consequences^ and the 
gratification of which is not only not called for by na- 
ture, but which is most expressly condemned by this 
high authority ? Some reasons have been given why 
it is so condemned. There are many others. Those 
already spoken of, and many others that might be, re- 
gard the direct injury to the consumer of tobacco.. 
Others relate to those with whom the consumer asso- 
ciates. It may be considered as unquestionably true,, 
that every person who uses tobacco* is, in some way, 
troublesome, or disgusting, to every person in whose 
presence he uses it.. This is a breach of social law. 
No one has a right to follow a pleasure, which is a 
grievous displeasure to those who must witness it. If 
one has been so unfortunate in early life as to fall into 
the use of tobacco, as it is entirely a solitary pleasure, 
he should use it in solitude, and not where he will poi- 
son the atmosphere which others must breathe, or do 
those acts which violate the decencies of civilized life. 



MORAL CLASS BOOK. 143 

An eminent statesman of this country, who had return- 
ed from the court of France, was asked whether gen- 
tlemen smoked in France? ' Gentlemen,' said he, 
J smoke no where/ 



CHAPTER XXIV. 

Duties to One^-selfj continued, 

208. Truth and Falsehood. These two subjects 
relate to two parties; 1, that one who speaks truth or 
falsehood ; 2, that one to whom it is spoken. We pro- 
pose to consider this matter only in relation to the first 
party, and as to him in two views. 1. Whether there 
be any, and what law, which requires that the truth 
should be spoken; and 2, What good or €vil one may 
do to himself by lying. 

1. One reason why truth should be spoken is that 
the knowledge which any one person can have from 
the use of his own senses, in many things which it most 
■materially concerns him to know, is very limited. He 
must, therefore often depend, for his knowledge, on 
what others say to him 4 and when the thing spoken of, 
3s exclusively known to the party speaking, the other 
must rely entirely on what he says. If, therefore, it be 
considered how great a part of the most serious con- 
cerns in life proceed on declarations made by one per- 
son to another, if these could not be relied on, the af- 
fairs of mankind would be greatly embarrassed; and 
confidence, in each other, would be destroyed. As 
this matter of speaking the truth is one which concerns 
all persons, so all persons agree in holding liars an con- 
tempt. Even the very lowest persons consider them- 
selves to be disgraced, when charged with the guilt of 
lying. They can endure charges which would subject 
them to public punishment, with more composure than 



146 MORAL CLASS BOOK, 

has an individual separate physical berng, so every one 
has a separate circle within which he exists, and into 
which, no one has a right to intrude. His thoughts, 
motives, opinions, and policy, are his own. What he 
will, or will not do, (so that no wrong be done to others, 
and no act of duty be withheld from them) is for him 
to decide upon. Within this circle, he makes up his 
judgments on all persons and things. In his outward 
deportment, he must frequently act in a manner, not 
consistent with these judgments. As an example ; 
one has made up, from repeated observations of a cer- 
tain individual, a very clear, but very unfavorable judg- 
ment of his qualities ; but, there is no occasion to dis- 
close what the judgment is. The observer is obliged, 
or finds it convenient, to meet this individual, and to 
deal with him, and perhaps to interchange courtesies 
with him. It is undoubtedly proper to manifest the 
respect, in such case, which the decencies of life re- 
quire; and to show the common proofs of good will. 
There is no insincerity in this. Though no one can 
possibly avoid forming judgments of others, nor avoid 
liking or disliking them, even including, very near 
friends and relatives, yet there may be a positive viola- 
tion of duty in publishing these judgments, or in dis- 
closing these feelings. The divine law, 'judge not 
that ye be not judged,' does not, it is believed, inter- 
dict these judgments, because they cannot but be 
made ; but, it forbids the wanton, unnecessary, and in- 
jurious publication, or manifestation of them. Those 
who are keen observers of their fellow men, see in their 
faces, in their manners, in their modes of speaking, in 
their tones of voice, in the sentiments which they ex- 
press, &lc, causes for respect, esteem, confidence, and 
approbation, or, they may see causes for disrespect, 
suspicion, strong disapprobation, and disgust. But all 
these things belong to the individual circle. It is not 
insincere to keep them there. On the contrary, socie- 
ty would be intolerable if they were not kept there ; rt 
is very hazardous to the observer to let them out, un- 
necessarily, lie may be mistaken, both as to the fa- 



MORAL CLASS BOOK. 147 

vorable and unfavorable judgments which he forms. 
Further observation ; new circumstances, unexpected 
changes may essentially correct his judgment; and, 
therefore, a prudent man will keep them to himself. 
They are his own peculiar property ; and were obtain- 
ed for his own use. It sometimes happens, that one 
must associate with, or have something to do with, per- 
sons, who are exceedingly repulsive and disagreeable 
to him, though that person may not be so to all, if to 
any others ; and no moral effort will be effectual to re- 
move these impressions. The dutiful course seems to 
be, not to disclose these impressions, even to the party 
who causes them, if it can be avoided. One may be 
quite as disagreeable and repulsive himself to other per- 
sons, though he may have no suspicion that he is so. 
He would not like to be told of this, nor would he be 
able, probably, to change the relation for the better, if 
he were. 

211. The world gets over these difficulties by estab- 
lishing a kind of common currency under the name of 
politeness. Those who understand it, are never deceiv- 
ed as to its value. They know the coin in all its de- 
nominations, and how much of it is to be parted with, 
on all occasions. They know the precise point, in hu- 
man intercourse, where its value ceases, and where re- 
course must be had to other means. The rules of civili- 
ty, settle many points in these difficulties. Civility is, 
however, distinguishable from politeness. The latter 
is a coin of the world ; the former is the manifestation 
of christian feeling. They are often confounded ; as 
their practical effect is much the same. They are in- 
sincere who lavish the currency of politeness, and who 
lead others to believe that far better opinions are en- 
tertained of them than really are. They are contemp- 
tibly insincere, who for their own selfish purposes, or 
from the weakness of desiring to render themselves 
agreeable, stoop to commend directly, or by insinuation, 
qualities in others, which they affect to see, but which 
they well know do not exist in them. This is called 
flattery, which word is derived from a Latin word, which 



148 MORAL CLASS BOOK. 

signifies wind, breath, puff. This is a kind of aliment, 
which perverted self-love finds to be exceedingly plea- 
sant. Although it is, in truth, precisely what its origin 
indicates, there is hardly a man, woman or child who 
is not disposed to partake of it, if it be artfully disguis- 
ed. But, on the other hand, all sensible persons, of 
whatever age or sex, who see what it is, and why of- 
fered, feci for the flatterer, the contempt which he de- 
serves. This insincerity is, and ought to be deemed 
a high offence. It implies, art and deceit in the flat- 
terer, and sufficient weakness in the flattered, to be 
subdued to the purpose in view r . The flatterer's pur- 
pose may be, to secure to himself no more than a bet- 
ter esteem than he can have any pretence to ; and, it 
may be, through that, to secure to himself something 
which may be very costly to his victim. 

212. Civility. The w T ell-being of society would 
be greatly promoted, if the nature and use of this 
Christian virtue were more generally known. We 
take this to be, in personal intercourse, the observance 
of the command, Do to others as you would that 
others should do to you. The most rapid glance at any 
community, shows this : That some of its members 
are brought into contact in matters of business, neces- 
sarily; others meet, incidentally, who have no partic- 
ular connexion ; others meet for social purposes, in 
various forms ; and that there is a large proportion 
who know, of each other, very little beyond the fact, 
that they are of the same country ; and perhaps, not 
even that. There must be a best rule of deportment 
for all these classes ; and no one will deny, that if this 
rule were defined, and faithfully applied, there would 
be much more of every day comfort, and complacen- 
cy in the world, than there is well known to be. If 
we rightly understand the meaning of civility, it is the 
manifestation of kind feelings, and of a desire to do all 
things which are to be done, under the influence of 
such feelings, in a becoming and agreeable manner. 

213. If every person understood the true foundation 
of society, the common origin of all its members, their 



MURAL CLASS BOOK. 149 

natural and necessary sympathies, their community of 
interests, their necessary action upon, and with each 
other, it might be supposed, that all who are reasonable, 
would be civil. They would be so, because they would 
promote their own good, because they would be doing 
what it is proper to do, to promote the good of others ; 
and because they would know, that in so doing, they 
would conform to the design of their creation. We do 
not include under the term civility, the great duties of 
justice, acts of munificence, important personal services. 
These arise out of some special relation, which an in- 
dividual bears to one or more other individuals. It 
seems to be limited to the manner in which the com- 
mon, or accidental intercourse of the members of socie- 
ty, in general, should be carried on. This matter may 
be better understood by some examples. Thus, if one 
comes into the presence of another, as a beggar, ser- 
vant, laborer, mechanic, trader, merchant, farmer, law- 
yer, physician, clergyman, or public officer ; or if it be 
a female, or child of either sex ; there may be very va- 
1 rious modes of receiving these different persons. Yet, 
certainly, by every one of the laws, which we are en- 
deavoring to illustrate, these several persons are entitled 
to civility. Even the beggar, perhaps one should ra- 
ther say the beggar in particular, if not deformed by 
voluntary transgression, should be received with civility. 
That is, gentleness, kindness, decorum are to be ob- 
served relatively to each one. Why ? because no man 
can afford to be deemed insensible to the calls of rea- 
sonable humanity ; nor a stranger to. the decencies of 
life ; nor ignorant of what is due from him, nor to him, 
in any of his proper relations. Politeness may be 
quite another thing, in some of the supposed cases. 
One interchanges politeness with those who happen to 
know what politeness is ; civility, with every body. A 
king would be polite to the ladies of his court, to his 
prime minister, to the members of his council, to for- 
eign ministers, &c, and civil to his coachman, and to 
the humblest of his subjects. 

214. We may find many illustrations, and fill ever so 



148 MORAL CLASS BOOK. 

signifies wind, breath, puff. This is a kind of aliment, 
which perverted self-love finds to be exceedingly plea- 
sant. Although it is, in truth, precisely what its origin 
indicates, there is hardly a man, woman or child who 
is not disposed to partake of it, if it be artfully disguis- 
ed. But, on the other hand, all sensible persons, of 
whatever age or sex, who see what it is, and why of- 
fered, feel for the flatterer, the contempt which he de- 
serves. This insincerity is, and ought to be deemed 
a high offence. It implies, art and deceit in the flat- 
terer, and sufficient weakness in the flattered, to be 
subdued to the purpose in view. The flatterer's pur- 
pose may be, to secure to himself no more than a bet- 
ter esteem than he can have any pretence to ; and, it 
may be, through that, to secure to himself something 
which may be very costly to his victim. 

212. Civility. The well-being of society would 
be greatly promoted, if the nature and use of this 
Christian virtue were more generally known. We 
take this to be, in personal intercourse, the observance 
of the command, Do to others as you would that 
others should do to you. The most rapid glance at any 
community, shows this : That some of its members 
are brought into contact in matters of business, neces- 
sarily ; others meet, incidentally, who have no partic- 
ular connexion ; others meet for social purposes, in 
various forms ; and that there is a large proportion 
who know, of each other, very little beyond the fact, 
that they are of the same country ; and perhaps, not 
even that. There must be a best rale of deportment 
for all these classes; and no one will deny, that if this 
rule were defined, and faithfully applied, there would 
be much more of every day comfort, and complacen- 
cy in the world, than there is well known to be. If 
we rightly understand the meaning of civility, it is the 
manifestation of kind feelings, and of a desire to do all 
things which are to be done, under the influence of 
such feelings, in a becoming and agreeable manner. 

213. If every person understood the true foundation 
of society, the common origin of all its members, their 



MURAL CLASS BOOK. 149 

natural and necessary sympathies, their community of 
interests, their necessary action upon, and with each 
other, it might be supposed, that all who are reasonable, 
would be civil. They would be so, because they would 
promote their own good, because they would be doing 
what it is proper to do, to promote the good of others ; 
and because they would know, that in so doing, they 
would conform to the design of their creation. We do 
not include under the term civility, the great duties of 
justice, acts of munificence, important personal services. 
These arise out of some special relation, which an in- 
dividual bears to one or more other individuals. It 
seems to be limited to the manner in which the com- 
mon, or accidental intercourse of the members of socie- 
ty, in genera], should be carried on. This matter may 
be better understood by some examples. Thus, if one 
comes into the presence of another, as a beggar, ser- 
vant, laborer, mechanic, trader, merchant, farmer, law- 
yer, physician, clergyman, or public officer ; or if it be 
a female, or child of either sex ; there may be very va- 
rious modes of receiving these different persons. Yet, 
certainly, by every one of the laws, which we are en- 
deavoring to illustrate, these several persons are entitled 
to civility. Even the beggar, perhaps one should ra- 
ther say the beggar in particular, if not deformed by 
voluntary transgression, should be received with civility. 
That is, gentleness, kindness, decorum are to be ob- 
served relatively to each one. Why ? because no man 
can afford to be deemed insensible to the calls of rea- 
sonable humanity ; nor a stranger to the decencies of 
life ; nor ignorant of what is due from him, nor to him, 
in any of his proper relations. Politeness may be 
quite another thing, in some of the supposed cases. 
One interchanges politeness with those who happen to 
know what politeness is ; civility, with every body. A 
king would be polite to the ladies of his court, to his 
prime minister, to the members of his council, to for- 
eign ministers, fee, and civil to his coachman, and to 
the humblest of his subjects. 

214. We may find many illustrations, and fill ever so 



150 MORAL CLASS BOOK. 

many pages with them. Let us take one which will 
concern the greatest number. In this country a stage- 
coach, and a steamboat, bring many persons into a small 
space, who may be utterly ignorant of each others 
existence, until they meet. They have a common ob- 
ject, that is, to be transported in the same vehicle, from 
the point of departure, to that of destination. Circum- 
stances compel them to be very close to each other, 
and each one has the power of being very disagreeable 
to each one of the others, in a variety of well known 
modes. Let us suppose that each one consults merely 
his own interest, including in that, his own self-respect, 
the reasonable good will, which each man desires from 
all others, and the ever present principle of doing as he 
would be done by. He shows that he is sensible of 
the presence of his fellow men ; that he thinks them of 
sufficient consequence to wish to have their good opin- 
ion ; that he is attentive to their comfort, or conveni- 
ence ; that he is disposed to learn something from them, 
or communicate something ; or to join with them in dis- 
posing of the time in which one has nothing to do, but 
to be carried. Take the other side of the picture ; — 
he puts himself in the best place ; takes out his cigar, 
lights it from a pocket apparatus, and goes to smok- 
ing ; he sees no one, speaks to no one, and endeavors 
to hear no one ; if spoken to, he answers in a coarse 
monosyllable, and in a tone which prevents all further 
attempt at intercourse with him. If he make his pre- 
sence known at all, beyond his sullen sitting there, it is 
by some selfish exclamation ; or contemptuous ejacu- 
lation, on what is passing within his notice. Which of 
these two persons is civil; which of them is mak- 
ing the most of human life ; which of them is attract- 
ing good will ; which of them ought to like himself the 
best ; which of them will have the most to look back 
upon, with pleasure ? Which of them is a rational, sen- 
sible, well disposed human being, and which of them is 
a selfish brute ? 

215. There is one other consideration which oper- 
ates on all men, who have had much experience in the 



MORAL CLASS BOOK. 151 

world. Men and things change, and take new and 
unexpected relations. Persons who have been long, 
and even intimately connected, suddenly, or gradually, 
sever ; persons who have known little of each other, and 
that little uninteresting or unfavorable, are brought in 
contact, by some unexpected turn of affairs. Some- 
times one needs favors, or at least good will, from those, 
whom he never thought to be of the least importance to 
him. In such, and in a multitude of other circumstan- 
ces, one may find the advantages of having been ac- 
quainted with the virtue of civility ; which implies, that 
one has given no unnecessary offence. There are oth- 
er cases, in which one is called on by duty to do things 
disagreeable to himself, and exceedingly so to others. 
But there is no good sense in performing such duty 
morosely, and with inhumanity. As the laws now are, 
one may be authorized and required to put another to 
death. It would not be expected that such a duty 
should be performed politely ; but there is the strongest 
reason why it should be done civilly. 



CHAPTER XXV. 

Duties to One's-self, continued, 

216. Anger. This word is derived from a Latin word, 
which means to choke, or strangle. In several other 
languages its root is found, and in all it has the signifi- 
cation of strangling, choking, constraining, or narrowing. 
In common understanding of its meaning, which is the 
true one, it is a violent passion of the mind, arising from 
some real or supposed injury ; and its natural tendency 
is to do two things, first to take satisfaction for the in- 
jury ; second, to make the offender suffer. This pas- 
sion does not appear to be wrong in itself. Like ma- 
ny other excitements, which are common to our nature, 



152 MORAL CLASS BOOK. 

it was given to us for useful purposes ; and is only 
wrong, when its dominion is injuriously submitted to, 
and unjustifiably obeyed. There is a principle of gen- 
.eral operation among all animated beings, which rec- 
onciles the existence of anger with the wisdom and 
benevolence of the Deity. All animals are entrusted 
by nature, with the preservation of their own rights, 
and the promotion of their own welfare. But all ani- 
mals are liable to have their rights infringed, and their 
welfare disturbed by others. If there were no sensi- 
bility to wrongs, the cunning and the strong would make 
all others obedient to their will. Anger is justifiable 
in self-defence, and in exacting justice, and in making 
an offender suffer, within the limits of reason. It is 
only in the misdirection, and irrational use of anger, 
that men make this principle of their nature a cause 
of affliction to themselves. Certainly the indulgence 
of an irritable angry temperament, is one of the sorest 
troubles experienced in human life. 

217. Anger has its seat in the mind. It is a passion 
which literally means an excitement of the human sys- 
tem, by the action of some external cause perceived by 
the mind. It is that passion which has the most im- 
mediate, and the closest connexion, with the material 
system. Every one who has experienced a violent fit 
of anger, knows, that the natural action of the heart is 
quickened, and that his blood courses through his veins 
with a feverish rapidity ; he feels that his face reddens 
with this action of his blood ; that his eyes are full and 
distended ; that he has a sense of choking in the throat : 
these emotions will gradually subside, as the fit goes 
off, and the blood will resume its accustomed flow. 
So far, this may be only a temporary physical evil. 
This, however, is not all the evil. Such an excitement 
can never occur without affecting other parts of the 
system. The interior organs of the system, which 
minister to the digestive process, partake in the evil 
effects of this violent action of the blood. These 
also are choked, and constrained, in their natural 
and necessary action. Physicians and naturalists tell 
us, that the frequent action of anger generates stones 



MORAL CLASS BOOK. 153 

in the gall bladder makes the liver schirrous, (become 
hard) and deranging the indispensable flow of the bile, 
brings on jaundice and other diseases. (Such afflictions 
arise from various other causes also.) It is well known 
that there are instances of sudden death from violent 
anger. This is accounted for by the sudden rushing 
of the blood through delicate vessels, which are not 
strong enough to hold it. They give way, the human 
machine is ruined, and death follows. It is said that the 
theories, as to long life, are contradictory. By some, 
it is referred to temperance. But some persons have 
lived long, who were not remarkable for this virtue. 
It is rational to suppose that a naturally good constitu- 
tion will endure long, if the rules of temperance are 
respected, and if the system is never subjected to vio- 
lent passions. It is probable that those persons live 
longest, who are not only temperate in quantity, and 
quality, but who are also good natured, and cheerful. 

218. Supposing the foregoing suggestions, as to the 
nature of anger, to be well founded, they are to be ap- 
plied, by persons who are entrusted with their own rights 
and welfare, and whose great purpose is to obtain the 
greatest good from life, as a ivhole. It is admitted, 
that all persons may, and perhaps must be, sometimes 
angry, until all persons attain to a much higher state of 
moral perfection than has hitherto been known. But 
it seems to be.of great importance to one's self to learn, 
in what way he can govern the propensity to angei\ so 
as to make it what it was meant to be ; that is, means 
to his safety and welfare, and not, as too often it is, a 
cause of suffering and humiliation. 

219. The causes of anger are supposed to be these ; 
first, by the law of nature, and of society, every one has 
rights in what he regards as his own property ; second, 
one has a right to hold unimpaired, whatsoever he can 
justly acquire in reputation, and character ; third, he 
has a right to have his feelings respected by others, if 
he do no wrong to their feelings ; fourth, he has a right 
to have the like rights respected in those with whom 
he is necessarily connected, by family and social ties ; 

14 



154 MORAL CLASS BOOK. 

fifth, he has a right to be treated with justice, and 
according to established laws, by those who are entrust- 
ed with power; sixth, he has a right to have those 
who are bound with him, in a common subjection to 
such laws, treated with justice. Whenever any one is 
offended by the violation of any of these rights, he may 
be justifiably angry. But in what manner, and to what 
end, he shall. express his anger, so as to do himself the 
greatest justifiable good, is the thing to be known. 

220. Every one who has had a violent fit of anger 
upon him, knows, that it was to himself, (independently 
of the cause, and object of his anger,) a painful, and 
even a very distressing sensation. No one ever looked 
back upon such a state of things, as to himself, with sat- 
isfaction ; but generally with regret, and sometimes with 
remorse. He feels humbled, and grieved, in his own 
estimation of himself. He may too well remember that 
he used expressions, and did acts, which he is grieved 
to have resting in the memory of others, or in his own, 
It is probable, also, that no one ever saw another in a 
violent passion, without feeling that this angry person 
was degrading himself, and acting more like a brute, 
than a rational being. Whatever be the cause of such 
anger in another, cool spectators always regard the an- 
gry person, as under a temporary loss of reason, and in 
danger of doing some serious mischief, and are prompted 
to restrain him. Every one feels, in such a case, that 
the least that can happen to one so acted upon, and so 
acting, is, that he is preparing for himself hours of self- 
reproach, and of bitterness. If no one likes to remem- 
ber that he was violently angry himself, and if he is of- 
fended in seeing others so, it must be admitted, that 
violent anger is contrary to natural law, as it most cer- 
tainly is to divine law. It is an abuse of the trust 
confided to us to promote our own welfare. 

221. As to the cause and object of anger, there 
are certain cases in which sudden and violent anger is 
justifiable. The law of society permits the expression 
of it by violence, even to the destruction of human life. 
Thus, he who in violation of all law, human and di- 



MORAL CLASS BOOK. 155 

vine, is attempting to take the life of a fellow being, 
maybe justifiably slain by him who is in such peril 
^The same law justifies the like act in attempts to com- 
mit some grievous crime in relation to persons, or pro- 
}3erty. This justification occurs only when the offence 
is in the course of being perpetrated. These are ex- 
treme and rare cases, and more properly to be consid- 
ered in another place. In most cases in life, where au- 
ger is felt, the causes are of far inferior grade to those 
which the law of the land notices. It is to those of com- 
mon occurrence to which our attention is now directed. 
222. The cause of anger is some real or supposed 
wrong done, which prompts us to obtain reparation, and 
to punish the offender, it is consistent with reason for 
any one, who is under the influence of anger, to be pre- 
pared to ask, and answer, the question, whether the 
wrong is real, or only supposed ; and whether he 
is himself free from the first imputation of having occa- 
sioned^ by his own error, that which he regards as a 
w T rong. If the offence is real, other questions arise, of 
this nature : What real good shall I secure to myself, by 
attempting to get a reparation ; and in what respect 
shall I advance my own welfare by attempting to pun- 
ish the offender? May I not, in either of these attempts, 
involve myself, by words, or acts, in some wrong ; and 
give my adversary the advantage of finding me an of- 
fender, in trying to vindicate myself? If I could suc- 
ceed in my attempt, what will it come to? Shall I not 
make the wrong done to me more notorious, and sub- 
ject myself to the pity, and compassion of others? Is 
it not better to be silent, and quiet, and leave the of- 
fender to time, and his own conscience, than to engage 
myself in a controversy, which is sure to be vexatious, 
and in which I shall run the risk of doing wrong, and in 
which I shall not be likely to get any good ? If I suc- 
ceed In humbling my adversary, I shall surely make 
him my enemy forever ; for, in the nature of man, he is 
slow to forgive the wounds inflicted on his own self-love. 
When this matter is over, and time has dissipated the 
mists which now prevent a clear view of it, and when 
other feelings and sentiments have arisen, shall I like 



156 MORAL CLASS BOOK. 

myself the better for having been silent and quiet, than 
if I shall have attempted to command justice, and ta 
inflict punishment? It is probable, that young and ar- 
dent minds, and those who are looking back by the light 
of experience, will answer such questions very different- 
ly. But the experienced can tell the young, with sor- 
rowful truth, that among the most painful sufferings of 
life, are to be numbered, those which have arisen from 
sudden impulses of anger, expressed in words, or acts. 
The experienced can also tell, with like truth, that in 
the common occurrences of life, angry words mid acts, 
have seldom, if ever, accomplished the purpose for 
which they were intended ; they have neither obtained 
justice, nor punished the offender ; but, on the contrary, 
they have often converted the injured party into an of- 
fender himself, and involved him in bitter recriminations, 
keeping up an irreconcilable aversion, and even enmity, 
through life. We have, so far, supposed there to be 
a real, and justifiable cause of anger. But the case is 
very much stronger against the indulgence of angry 
feelings, w T hen the cause is only imaginary. It is in 
many cases imaginary, especially among young persons. 
They take up sudden impressions concerning the sup- 
posed conduct, and w T ords of their associates, and ac- 
quaintances, when no such conduct or w T ords, have oc- 
curred ; or, if any did, none w r ith intention to wound, or 
offend. If there be one case in wilich one feels himself 
peculiarly humbled, it is when he has manifested anger 
towards one, who has committed no offence, or who is 
entirely unconscious of having done so, 

223. It sometimes happens, that an offended per- 
son can restrain himself from expressions, and words, 
when he has been seriously offended. But he cherish- 
es a malicious sort of feeling against the offender, 
broods over the wrong done, and permits his imagin- 
ation to inflame the sense of wrong, until he makes him- 
self too unhappy under this excitement, not to express 
it in some mode, which will occasion pain or affliction 
to the offender. If there be any one who has fallen 
into such a condition, he may be asked, whether he 



MORAL CLASS BOOK. 157 

knows of anything, in the nature of regret, or remorse 
for his own follies, and sins, which is so exceedingly 
buthensome as to carry about with him the feeling of 
aversion, ill-will, and malice., towards one who has of- 
fended ? What, then, is to be done? angry words and 
acts are forbidden by the law of nature, by self-respect 
and by convenience; the memory of an unavenged 
wrong is intolerable.. Is there no remedy? We think 
there is one, in every person ? s power e If the individu- 
al with whom one is at variance, can, by calm expostu- 
lation, or by mutual friends, be brought to a just per- 
ception of the case, that is the remedy. If that fails, 
there is another, it is of high authority : If thine eye 
offend thee pluck it out. Blot such a person from the 
memory ; never permit him to come into your thoughts. 
Will you pass your life, in humiliating bondage to such 
a one? We say, Blot such an one out of your memory c 
You do him no wrong by that. You do yourself a just 
and great good ; you cut a moral cancer out of your 
hearL 

224. Among the sources of affliction in human life, 
is the uncalled for interference of third persons, in the 
angry collisions of others. It may sometimes be an 
unavoidable duty to take a part in an angry quarrel. 
When this duty is to be performed, it concerns every 
one who is mindful of the trust confided to him of 
taking care of himself, not to engage in the controver- 
sy in such a manner, as to become a principal party in 
it. As a general rule, it is the safe course to let angry 
persons settle their own concerns as they can. Cer- 
tainly, no one who claims to be regarded as having a 
discreet sense of his own welfare, plunges himself into 
a quarrel. Yet this is a very common thing. It is 
often seen in schools. Parties and divisions grow up, 
extend and become more and more bitter, from the 
most trifling causes: and are often carried out into 
manhood, and show their evil consequences through 
life. This is so, because impressions made in that 
season, are very vivid, and durable. It is a duty, 
sometimes, to take a part in controversies. It must 
14* 



158 MORAL CLASS BOOK. 

be remembered, when one engages in such quarrel, 
that one is dealing with persons who are under a sort 
of derangement, and who are most exceedingly sensi- 
tive, and perhaps mutually vindictive. Those who 
interpose are bound by the law of self-regard, to in- 
terfere with calmness, and sound discretion, and so to 
conduct themselves, in word and deed, as to do no evil 
to themselves, while they attempt to do all the good pos- 
sible, to the angry parties. On the whole, mismanag- 
ed anger, is a prolific source of suffering. Yet when 
calmly looked back upon, in a great majority of 
cases, the cause was some insignificant trifle, mag- 
nified into serious importance by angry words, and 
pitiful acts. Such is the propensity of persons to busy 
themselves in the quarrels of others^ that there is little 
reason to hope, that a preventative can be successfully 
offered to any but to those, who have studied out, and 
who reverence, the will of the Deity, as disclosed in 
the nature of things, and in his own positive law. 

225. Self -respect. Every one has some sort of 
opinion, more or less distinct, of all persons with whom 
he is acquainted. This opinion may embrace intellect, 
disposition, virtues, vices, personal appearance, deport- 
ment, condition in life. So also every one has some 
opinion of himself on the same, and on many other sub- 
jects, best known to himself. When one examine shis own 
opinion of himself, he seems to do it as though he were an- 
other person. He uses the eyes of others. He turns aside 
as it were, by the way, to see himself pass by. The judg- 
ment w r hich one forms of himself is often much more 
unsound than that which he forms of others. The eye 
cannot see itself; so neither can any one see himself. 
He must use a mirror. There are many of these. 
History, books, daily example, every person he comes 
in contact with, his own experience, are mirrors. If 
he sees himself in these, and thereby corrects his own 
errors and follies, and gives himself reasonable and just 
credit for his attainments, he may come, at length, to 
be entitled to entertain a respect for himself. There is 
a certain best thing to be done, and a certain best man- 



MORAL CLASS BOOK. 159 

ner of doing it, in all possible circumstances in which 
one may find himself. Nothing is entitled to be con- 
sidered best which does not conform to natural law, the 
law of God, the positive law of the land, the conven- 
tional laws of society, (so far as they are founded in 
reason and good sense,) and to the decencies of life. 
To that best thing, and to that best manner, no one, 
perhaps, ever perfectly attains ; but it cannot be doubt- 
ed that there is some such standard. Ha who comes 
the nearest to it, is he who is best entitled to entertain 
a respect for himself. This respect, it is apparent, 
comprehends many motives, and most of human actions. 
There are some men, who seem to have had this stand- 
ard in view throughout their lives. It is probable that 
George Washington stood high in this class, perhaps 
as high as any man that ever lived. His countrymen 
do not know as much of his private life as it might be 
good for them to know ; but as to his public life, he 
seems always to have done the best thing, in the right 
time, and in the best manner ; he was entitled to have 
and it must be supposed that he had, in fact, the high 
reward of self-respect. 

226. Pride. There is a kind of pride which is often 
mistaken for self-respect. We hear of honorable, and 
of laudable pride. We take pride to be that self-es- 
teem, in which a man holds himself. It may be found- 
ed in his estimation of the qualities of his mind, in his 
attainments, in his possessions, in his strength, his 
beauty, his parentage and descent. It may also be 
founded in a consciousness of virtue, and of having 
faithfully done one's duty in all the relations of life. It 
seems to arise necessarily, from comparing one's self with 
other persons. If this be the right meaning of pride, 
it is very clear that it is not always a sentiment which 
entitles one to respect himself. A man would be 
thought to be very unwise, who should openly declare 
that he valued himself, in comparison with other men, 
on account of his wealth, his beauty, or his family con- 
nexion ; equally unwise, if he should declare his opin- 
ion of himself to be, that he was superior to other men 



160 - MORAL CLASS BOOK. 

in the gift of natural intellect, in the cultivation of it, 
or in the practice of the various virtues. The common 
sense of mankind, founded in natural reason, does not 
approve of that self-gratulation which rests on the acci- 
dent of birth, of inheritance, nor even on the acquisi- 
tion of fortune by one's own industry ; nor does it ap- 
prove of that feeling, when founded on qualities which 
belong to the mind, nor even in the practice of the vir- 
tues, unless, when manifested in a certain manner. 
There must be, in the very nature of things, some per- 
sons in every community, large or small, who are su- 
perior to others in these sources of self-esteem. In 
every city, town and village in this nation, there are 
some persons who are in possession of some of these 
causes of self-esteem in some comparative degree, and 
other persons who have the fewest, or the least of them. 
Those who so use their advantages as to entitle them- 
selves to the esteem of others, and who are acknowl- 
edged to be respectable for that use, may well be en- 
titled to respect themselves from such causes. Those 
who use them in such a manner as to announce the 
feeling of superiority over others, and habitually to of- 
fend the watchful feeling of self -love, are properly called 
the proud. It is believed that these views conform to 
natural law, and to the necessary constitution of hu- 
man society. 

227. Vanity. A still greater mistake is made in 
substituting vanity for self-respect. The word vanity 
is made out of two Latin words which signify exceeding 
emptiness. It is commonly understood to mean a 
strong desire to be noticed, considered, and esteemed 
by others, but on account of things rarely worthy of a 
rational mind. Vain persons covet praise. They 
thrust themselves, and all on which they value them- 
selves, upon the notice of others. They delight in re- 
counting their achievements, and sometimes make the 
sad blunder of speaking to those who know they are 
mistaken. They touch adroitly on their own excellen- 
cies, and provoke others to descant upon them. They 
have such delightful visions of self-complacency, that 



MORAL CLASS BOOK. 161 

it seems cruel to disturb them. Such persons are 
always tools in the hands of the knowing ones, and 
most extensive use is made of them in the political 
machinery of this country. In general, the display of 
this poor passion, is made by persons of very light and 
frivolous minds. It is seen at all ages, but strikingly 
in youth. To see a young person strutting, or mincing 
along, in a new garment, or in some personal ornament, 
and watching to see if he is noticed, and by whom, 
excites a feeling of pity and contempt. The same 
feeling arises w T hen young persons are seen who say, 
in their movements, as intelligibly as though they spoke 
in plain English, c Do they not think me very handsome ; 
elegantly dressed ; a charming figure ; most exceed- 
ingly graceful? 5 In some instances, lookers on do 
think so, and smile contemptuously at the same time. 
But in general, lookers on see no such thing as the vain 
imagine ; they do see that which it would be shocking 
to those votaries of vanity to know is seen. They do 
see 'talents wasted, time mispent; foolish hopes, 
and vain desires.' They do see that the purpos- 
es of life are misunderstood, or perverted. Is there 
any remedy for these follies? None, probably, unless 
one would bring home to the minds of the vain, that 
they violate the strongest precept laid down in the code 
of natural law for the government of persons individ- 
ually and socially. That precept commands them, so 
to conduct themselves in all things, as to entitle them- 
selves to self-respect, and consequently to the respect 
of others. If the vain could conceive how small a 
portion they make of created being ; how insignificant 
a part they make of civilized society ; how many there 
are, in that society, whose pretensions, if asserted, would 
be transcendently superior to their own, they might, 
perhaps, dismiss their little vanities, and devote them- 
selves to gratifications worthy of their intended nature. 
228. Gratitude and Ingratitude. If a destitute 
young person should attract the notice of a wealthy 
man, and should be by him supported, educated and 
established in the world, so as to be able to live, to be- 



162 MORAL CLASS BOOK. 

come independent, and respectable, every one would 
say, that this is a case for the feeling, and the expres- 
sion, of fervent gratitude. Let us suppose, that the pat- 
ron of this young man, frequently reminds him of his 
former condition, and by what means he finds himself 
where he is. Suppose the patron exacts a frequent 
acknowledgementof his bounty, and takes to himself un- 
qualified praise for his goodness. Let us suppose, that 
the obliged party finds his condition very irksome ; and 
almost wishes that he had never been the subject of 
such burthensome favor ; and is, at length, provoked to 
say so ; Is he ungrateful ? It would seem, then, that 
gratitude had two sides to it, as well as two parties. 
He who has conferred a favor, has not done all which 
it concerns him to do ; and he who receives a favor 
may have a difficult task to perform. A bargain is an 
exchange of one thing for another, and the parties are 
even. The conferring of favors, whether asked for or 
not, seem to stand on very different grounds. Many 
elements make up that compound from which gratitude 
is said to arise. The parties may understand the nature 
of the favor very differently at the time when it is con- 
ferred ; and more differently, afterwards. He who con- 
fers, has a retentive memory ; he who receives, a fading 
one ; time engraves the favor deeper and deeper, in the 
former ; and wears it out, more and more, in the latter : 
— in the former, it often preserves the freshness of a 
new occurrence ; in the latter, the sense of favor often 
goes, and the weight of obligation alone remains. It 
may be that the complaints made against ungrateful 
persons are not always well founded ; and that the ex- 
pectations of those who confer favors are as little so. 
Some poet has written, 

He that 's ungrateful has an only fault, — 
All other crimes may pass for virtues in him. 

The meaning of this couplet must be, that the members 
of society are under no obligations to confer favors ; and 
that if they do confer them, the party obliged is a mon- 
ster, if he do not, what 6 } we know not what is intend- 
ed, nor that there is any rule by which gratitude is to 



MORAL CLASS" BOOK. 163 

be manifested. We think that every member of sb<> ie- 
ty is to do what of good he can, and to whomsoever 
stands in need of it. He is not to stop to measure, and 
calculate, how he is to be paid for it. He may not be 
paid by the party benefitted directly, but by some oth- 
er, and in some other and unexpected way. Whoso- 
ever confers favors opens an account with the changes, 
and chances, and accidents of life. His credit side will 
look well in the close. If he confer a favor, he does it 
because he thinks he can, and ought to. He has the 
pleasure of doing it. If he wishes to avoid the affliction 
of ingratitude, he can easily do it, by not letting the 
party obliged, know, unnecessarily, whence the benefit 
comes. When a favor is done, the party conferring it 
takes on himself the duty of respecting that feeling of 
the human heart which is founded in reasonable self- 
love, and whieh is entitled to respect, that is, not to 
ask one who has had the misfortune to be bound in chains, 
to clank them for the gratification of him who put them 
on. There are cases of extreme ingratitude. They 
may have been occasioned by the irritating or indis- 
creet conduct of the party who was entitled to a differ- 
ent return. They are not 'of common occurrence. 
When they do occur, uncaused, the disappointed party 
may hope to find a better subject in his next essay. 



CHAPTER XXVI. 

Duties to One*s-self continued. 

229. Promises. A most prolific mother of trouble, 
and vexation in the world, is the making of promises. 
Every one who has something to do in the present mo- 
ment, may judge whether it be best to do it, or not. 
He who promises, takes on himself to do something in 



164 MORAL CLASS BOOK, 

a future time. Where, and what will he be, and what 
will be his condition, at a future time ? A promise is 
not only a solemn engagement to do an act, at a future 
time, but it is an engagement, that all things shall be so, 
that he can do it. This is undertaking a great deal. 
How much needless suffering is there, from this thought- 
less, and almost wanton undertaking ! All moralists 
agree in this, that every promise is to be performed in 
that sense in which the promisor understood it, and 
in which he authorized him, to whom the promise was 
made, to understand it. A promisor voluntarily puts 
on fetters ; he agrees to wear them until a certain day. 
It behoves him to weigh well, before he puts them on, 
whether he can then take them off. Young persons 
are very ready to make promises. The kind feelings, 
and the sincerity, and the inexperience of early age, 
prompt them to promise. They know not, at that time 
of life, with what facility, present scenes disappear, and 
new ones take their places. Nor is it much otherwise, 
when other stages of life have come on. The evil of 
promising is, that when the day of performance arrives, 
either the inclination to perform is annihilated, or the 
ability to perform, if it ever existed, has been lost. The 
promisor must excuse, and exonerate himself as he 
can, or take the consequences. He runs the risk of 
losing his own self-respect, and of destroying his peace 
of mind. He runs still other risks ; he may draw on 
himself future and ruinous evil, in attempting to escape 
from a present and inconsiderable one. 

230. There are promises, of less serious cast, into 
which many persons enter, from unpardonable weak- 
ness. They are solicited to make promises ; or some 
desire to be agreeable, or amiable to others, leads them 
to enter into engagements,- which they find it disagree- 
ble, or inconvenient to comply with. It would help 
such persons very much to know, that there is a mon- 
osyllable in the English language, very easily written, 
and more easily spoken, which would relieve them from 
all but a momentary inconvenience. When one who 
solicits has, in answer, a firm and decided no, the bur- 



MORAL CLASS BOOK. 165 

then is on him, and the other party is entirely relieved. 
In some cases, this answer may be, and undoubtedly 
is, improperly given ; but in a great majority of cases, 
it is the proper one. Suppose one asks you to solicit 
of another a favor for him. Either you ought to do this 
on the principle of benevolence and duty, or not. Of 
this you are the judge ; the proposition is made to you, 
and you are to decide on it. It happens, that in your 
opinion, there is an objection to your making the prom- 
ise ; and it is weighty enough, if you had the firmness 
to do what you know you ought to do, to call forth a 
decisive no. Which is best for you, to say no at once ; 
or to make a shuffling and evasive answer, leaving the 
applicant in doubt ; or a promise which you do not 
mean to perform ? One thing may decide this ; the 
applicant will never tell that you refused him, if he had 
no right to your services, or you were justified in refus- 
ing them. Those who apply for favors never tell by 
whom they have been refused. It is immoral to prom- 
ise anything which you know you cannot perform ; far 
more so, to make a promise, which at the very time 
of making it, you mean not to perform. What laws are 
broken by such acts, we need not stop to show, if for- 
mer pages have been read, and understood. 

231. Slander. This is a two-fold crime. 1. It is 
a breach of natural law, of divine law, and of the 
implied law of society, in relation to the party spoken 
of. 2. It is a breach of the same law, in relation to 
the party speaking. It has been commonly treated of 
in the first relation. It is now to be noticed in the 
second ; and if it be shown why it is a breach in this, 
the other will take care of itself. We beg leave to 
ask a slanderer a few questions : Do you desire to be 
esteemed in society for your intelligence, your sense 
of justice, your knowledge of the decencies of life, and 
for the observance of them ? If you happen lo be ill- 
tempered, petulant, and disagreeable to your family 
connexions, and associates ; if you make hasty and 
troublesome judgments, which you have to rescind or 
reform ; if you happen to be ridiculous in your de- 
15 



166 MORAL CLASS BOOK. 

portment, and remarkable for silly vanities ; are foti 
willing to have these things set forth in any, and every 
company, by any one who knows of them ? Suppose 
there to be only some slight foundation for some one, 
or more of these things, which, if you could have an" 
opportunity to explain, would be entirely cleared up ^ 
are you willing to have that slight foundation made the 
basis of a structure of reproach, which if true and real, 
ought to expel you from decent society ? Suppose 
there to be no foundation at all, for any such accusation 
of yourself, and yet somehow, and unaccountably, it 
is afloat, and circulating ; should you not think great 
injustice to be done to you ? This is just what you do 
to others. You take away their good name, if they 
deserve to have one ; you magnify their little faults 
and errors, and make them ridiculous or odious ; you 
try them on indictments, for serious offences, on which 
they have no opportunity to defend themselves, and of 
which they are ignorant. Where did you get your 
information ? What credit were they entitled to, 
from whom you had it? Did you understand them as 
they meant to be understood ? Where, and how, did 
your informants learn what they communicated ? 
Were they thoughtless, or malicious slanderers, like 
yourself? How much have you added to their slan- 
ders by way of recommending and making yourself 
agreeable ? Have you broken any law by this conduct ? 
We take the liberty to answer for you. 

232. You have broken every law which an honest 
and honorable man, and a rational individual should 
respect. 1. You have made every person whom you 
have spoken to, fear you, and shun you. You have 
shown that you know not what the value of a good 
name is, and have forfeited your own, if you ever had 
any. You have shown, that you are a stranger to 
self-respect ; that you have, probably, every one of 
the faults, follies, and errors, which you impute to 
others ; and desire to bring them down to your own 
level. Thus you have broken that law which com- 
mands you to do no evil to yourself. 2. You have vi- 



MORAL CLASS BOOK. 167 

olated that principle of natural law, which commands 
you to do no injustice to your fellow-men. You know 
not what opinions you may entertain of the party you 
have slandered, if circumstances, (as they may,) should 
bring you into connexion with him. You may find him 
to be, on a better knowledge of him, an amiable and 
worthy person. You may find all that you have said, 
and helped to circulate, utterly groundless. If he be 
one whom you occasionally meet, and even ask to 
partake of your hospitality, how can you meet him, 
and manifest towards him, every sentiment of respect 
and esteem, when you have so spoken of him? One 
of two things must be true, either you act a lie, when 
you meet him in such a manner, or you spoke a lie, 
when you represented him as you did, to others. 3. 
You have broken the law of God. To this law, per- 
haps, you are a stranger, and know not what wrong 
you have done. If so, the kindest thing that any one 
can do you, is, to urge you to find out what it is, /and 
to learn there, the sentence of the slanderer. 

233. It may be asked, whether one is to be entire- 
ly silent at all times, and on all occasions, as to the 
character and conduct of others? Certainly not. 
There are many occasions for speaking of others, and 
for speaking the truth of them, whatever that may be. 
All the members of any community are interested in 
knowing the true character of each other. The 
knowledge that this character may be known, is one 
of the most salutary correctives of erroneous conduct, 
and one of the strongest inducements to pursue that 
which is commendable. It is probably the case, that 
the members of every community are pretty well un- 
derstood by all who have an interest in knowing them. 
We know not of any law, which holds it to be immor- 
al to speak the truth of any one, from good motives, 
and for justifiable ends. It is all important that this 
principle should prevail in our country, where so 
much depends on public opinion. Surely one's arms 
are not to be folded, and his lips closed, when he sees 
one bent on mischief, public, or private. It may be 



168 MORAL CLASS BOOK, 

one of the highest moral duties, to declare what men 
are, and what they are aiming at, in many supposable 
cases. There can be no surer guide, than the motive, 
and the end. Inquiries are sometimes made, in mat- 
ters of greater or less interest concerning others, con- 
fidentially, and where the inquirer needs to be truly 
informed. The party inquired of, has a right to be 
silent, if he thinks he has good reason to be so ; but if 
he answer, he is bound to state the truth. If he choose 
to speak, and wilfully conceal the truth, so that the 
inquirer is deceived, he subjects himself to the impu- 
tation of an intentional deceiver. 

234. There may be also, and there frequently are, 
confidential discussions of character, especially con- 
cerning public men, and where, perhaps, there is no 
particular end in view. This does not seem to be 
wrong ; such intercourse is not founded in malicious,, 
nor unworthy motives. It is even, sometimes, in- 
structive and philosophical. This, perhaps, is the ex- 
treme limit. In all other imaginable cases, it is, prob- 
ably, most consistent with one's own self-respect, and 
all truly respectable motives, to let other persons 
alone, and leave to them the care of their own char-* 
acters. 

235. Profanity. Excepting the high crimes, which 
are punishable by the public laws,, there is no one sa 
shocking as profanity, nor any one which there is so. 
little inducement to commit. Profane swearing is of 
two kinds. 1. That in which the Deity is called on,, 
to do the pleasure of a sinning mortal. 2. That in 
which the Deity is called on, to witness the truth of 
such a being's thoughtless, or wicked declarations. 
This common practice can be accounted for only on 
two grounds; I. Pitiable ignorance. 2. Abominable 
wickedness. On the first ground, surely the profane 
swearer must be ignorant of the import of the terms 
which he uses. It is impossible to believe that he can 
realize who speaks, to whom, and for what. If he did 
understand his own words, he would be struck with 
horror. When one hears such words, he qan hardly 



MORAL CLASS BOOK. 169 

restrain himself from saying, ' You contemptible worm 
of this little earth. Do you call upon the Universal 
God to execute the sentence of your wrath, and of your 
folly? Do you call on Him to witness your disgraceful 
-assertions, and your low-born thoughts? Ought you 
not rather to tremble lest His awful justice should in- 
stantaneously wither your prostituted tongue !' 

Surely, if there be any escape for the profane, from 
that condemnation which they imprecate on others, it 
must be, that mercy will be extended to them in com- 
passion for their ignorance. If they are not ignorant, 
but do knowingly and wilfully so misuse the gift of an 
immortal mind, and that unquestionable proof of Divine 
power and goodness, the ability to speak, they cannot 
be subjects of moral instruction. They should be left, 
like the consumers of rum, and tobacco, to shock, and to 
warn others. 

236. To those who aspire to the dignity of being re- 
garded as rational persons, and sensible of the capacity 
of improving and exalting their condition, there is some- 
thing to be said. Swearing, is, by some persons, held 
to be a genteel, and manly accomplishment. To swear 
with a good grace, is a proof that one is a gentleman ! 
But all persons who are really gentlemen, consider this 
practice to be a decisive proof of a low and vulgar 
mind. We lay aside now, the breach of divine law, 
and that accountability which we have endeavored 
to show to be inevitable. We consider this only on 
the principle of pure self-interest, which every one 
must admit to be the proper governing principle. Does 
not one who is habitually profane, necessarily entertain 
a low opinion of himself? Would any respectable 
merchant, or mechanic, or farmer, receive into his ser- 
vice, a youth whom he knew to be a profane swearer ? 
Could any one who is known to be such, find admis- 
sion into any school, academy, seminary, or college? 
Would any respectable parent admit such a one to be 
a companion of his children, or a visitant in his family ? 
Would not every reasoning person say, that a youth 
who is so ignorant as not to know, that swearing is a vi- 
15* 



170 MORAL CLASS BOOK. 

oration of natural and divine law, must be ignorant enough 
not to know, that there are many other laws for the proper 
government of society, and consequently that he is an 
unsafe person to be trusted ? If the profanity be the 
consequence of voluntary wickedness, then surely all 
reflecting persons would say, that he who is wicked in 
this respect, is indeed wicked ; but then he will be 
wicked in others, also. For, as there is one chain 
which runs through all the virtues, and binds them in a 
sympathetic union ; so also is there a chain which unites 
all the vices. He who swears may be justly suspected of 
drinking ; he who swears and drinks, may be justly sus- 
pected of gaming ; he w T ho swears, and drinks, and games, 
must keep very bad company, by day, and by night. 
He who keeps such company from such motives, must 
squander his own property, or steal that of somebody 
else to expend. He who, robs another, will commit 
forgery ; and he who is so desperate as to commit these 
two latter crimes, will not hesitate long, to put a human 
being out of the way of his pressing wants, if he is 
tempted to do it. It is probable, that habitual lying, 
and swearing, are the first steps in that mournful series 
of crimes, and the first beginnings in the course of deplo- 
rable wretchedness, which deform and disgrace human 
society. Will any one maintain that these are neces- 
sary evils ; and that God has so made man, that they 
cannot be prevented ? Surely, these are evils wholly of 
human origin ; and where they begin, there lies the 
power to extirpate them. 



CHAPTER XXVII. 

Duties to One's-self, continued. 

237. Envy. It is to be kept in view, that the main 
object is to show, that this is a good sort of existence, 
if man knew how to use it ; and that is the author of 



MORAL CLASS BOOK. 171 

his own afflictions. This is remarkably illustrated in 
the matter of envy. It is probable that a large propor- 
tion of mankind, in all classes, suffer from the dominion 
of this passion. It can be shown, that it is peculiarly 
the passion which man has made for himself, out of 
emulation, which latter is the Creator's work. In this 
instance, man has been exceedingly ingenious, and suc- 
cessful, in making himself miserable. He has done 
worse, he has provided for himself, in creating envy, a 
fountain which sends forth, not one water, but many, 
and each one foul and poisonous. He who has sub- 
mitted himself to envy, has bound himself to think, to 
feel, and to act, as envy prompts. It would be most 
shocking to know, what agency this monster has had 
in human affairs. If any one should read history, and 
watch the movements of his fellow men, merely to learn 
the operation of this principle of action, he would see, 
probably, the most operative cause of the misery which 
men inflict upon themselves, and on each other. If 
one has not time to read history, and watch his fellow 
men, he may, perhaps, learn much of what he would 
find in these authorities, by reading his own heart. 

238. The word envy comes from two Latin words, 
in and vidio, and signifies looking against. It arises 
from perceiving in other persons, qualities which one's 
own self-love leads him to wish to have ; as beauty, 
strength, grace, learning, eloquence, power, he. Jt 
extends to riches, to office, to distinction ; to the respect 
and esteem in which one is held by his fellow men, and 
even to birth and ancestry. It makes one sorry that he 
has not these good things; and makes him angry, that 
others have them. One easily persuades himself that 
great injustice is done to him, in that he has them not. 
The next step is to hate him who has them. Then 
comes the desire, to deprive the supposed fortunate 
possessor of the benefit of them. But to admit that 
one has these malignant promptings, is contrary to 
another principle of self-love, and, therefore, no man 
tells another of his own envy ; and he tries to wrap it 
up from his own view. As he cannot, and dare not 



172 MORAL CLASS BOOK. 

openly manifest that he is envious, he must obey the 
suggestions of malice in the dark. He, therefore, 
intrigues, insinuates, and becomes adroit, in putting one 
thing for another ; he secretly, and by covert means, 
undermines the object of his hatred. He whispers his 
doubts, suspicions, opinions, and belief. If the tenure 
of the hated object is too strong to be shaken, then the 
bad use which he makes of his advantages, are sought 
out. The base accompaniments of his fine qualities 
are brought forth, and placed in the strongest lights. 
4 She is beautiful ; but she is vain, haughty, and silly. 
He is rich, but he got his wealth by frauds, and hoards 
it like a miser. He is able, eloquent, and popular; 
but he is selfish, and insincere, and would put a yoke 
on every neck in the republic, if he could. He is 
making a great flourish in the world, but it is all false 
and hollow ; he came from nothing, and will go back 
to nothing.' It may be easily inferred, that one who 
has surrendered himself to the dominion of envy, not 
only deprives himself of the profitable use of what he 
has, or might have, but makes himself wretched in 
contemplating what he must know he cannot have ; he 
is so wrought upon, that whatsoever seeds of crime he 
may have in his heart, are sure to start into luxuriant 
growth. 

239. Can any rational being doubt, that this sort of 
suffering, and crime, are entirely of man's making? 
Can it be doubted that he can prevent them ? These 
are violations of natural law, and divine law ; and no 
law comes from this source which cannot be under- 
stood and obeyed. Let us take an example and seek 
out the unreasonableness and immorality of envy, and to 
do this effectually w r e must take a strong case, and in 
some degree, a fanciful one. Let us suppose that in a 
seminary of females there is one who is very beauti- 
ful ; her parents are very rich, and are highly respecta- 
ble ; and that this young lady is distinguished by her 
genius, and her diligence, and good conduct, and is ob- 
viously in the receipt of the preceptor's unqualified ap- 
probation. Let us further suppose, that there are some 



MORAL CLASS BOOK. 173 

of her school fellows who envy her. Their counte- 
nances show what they feel. Every mark of favor man- 
ifested to this fortunate person, is a blow on every en- 
vious heart. Discontent, distress, and malignity, take up 
their abodes in these hearts, and enter into thriving 
partnership. But, the beauty, the genius, the dili- 
gence, the wealth, the parentage, the applause, are not 
among the dividends which these partners make ; these 
remain where they were ; and what dividends do they 
make * Let us suppose that the envious would do what 
they would ; — that is, annihilate the envied qualities, and 
make the possessor too low, and contemptible, to be 
more thought of; and let us suppose too, that the suc- 
cessful adventurers succeed to what is now the first em- 
inence 5 is there no one below to pull them down ? 
- — They are soon down, and by like means, and thus 
the demolition would descend, until the seminary be- 
came too low a place for even envy to find something 
to live on. 

240. Is not this a fair example of what we continu- 
ally see in all grades, and classes, of social life ? and is 
not this passion of envy, earthborn, mischievous, and 
odious ? Wha|: is the remedy ? Common sense, and 
plain reason, point out the remedy. Generally speak- 
ing, every member in society is just as much in his own 
place, as he is in his own skin. No one can be in ano- 
ther's place. Every one has his place orignially assign- 
ed to him, and his natural condition in it, by means, 
over which he had no control, and in making which he 
had no agency. What he will make out of himself, 
and of the circumstances in which he finds himself, must 
depend, (after the irresponsible state of infancy is pass- 
ed) on his own thoughts, motives, and acts. He will 
find his greatest good, not in repining at the good of 
others (which he can never make to be his own, and 
which he cannot destroy without expecting retributive 
justice as to himself,) but in making his own condition 
as good as he can, consistently with self-respect, and 
peace of mind. That which is given to others, and all 
that they can lawfully acquire, is righteously their own, 



174 MORAL CLASS BOOK. 

All that is given to one's self, and all that he so acquires 
is, in like manner, his own. If he would have no in- 
justice done to him, by those who are below him, he 
must do no injustice to those who are above him. We 
entertain no doubt that the day will come when youth 
will be so instructed, and men so self-disciplined, as to 
know, that the laws of nature, and the laws of society, 
when conformable to these, permit to every person a 
proper place ; enjoin duties in that place ; and ensure 
happiness from the performance of those duties. When 
that day comes, envy will die. 

241. Emulation. This has been sometimes classed 
with envy ; but they have nothing in common. One 
would feel like a culprit in being known to be envious, 
but would rightly take praise to himself in being emulous. 
This motive to action was given to man for the best 
possible purposes ; and upon the application of it, with 
justifiable views, and to commendable ends, the ac- 
vancement of human welfare mainly depends. We un- 
derstand it to mean, the desire to obtain excellence, in 
laudable pursuits. An envious man may be supposed to 
gay, < Your eminence distresses me ; I cannot bear to see 
you sitting up there ; and though I have not the shad- 
ow of hope that I can ascend to your place, if you were 
out of it, nevertheless, I must pull you down, if I can ; 
and then we shall stand on the same level.' An emu- 
lous man may be supposed to say, ' I admit that you 
are where you should be. You have raised yourself 
by fair and just means. I have no desire to disturb 
you, nor to impede your further progress. You have 
done me no injustice; on the contrary, you have 
rendered me the important service of showing me how 
one may honorably rise. I shall follow your example^ 
and endeavor to place myself by your side. If I can 
get there, we shall have a fair, good-tempered rivalry, 
and we may animate, and quicken each other's efforts. 
If you are able to keep always in advance of me, you 
will make me diligent, and enable me to excel ethers, 
if I cannot equal you.' There seems to be nothing 
immoral in this. In this view emulation is presented 






MORAL CLASS BOOK. 115 

iri its true and amiable character. Like everything 
else entrusted to man's use, it may be, and often is, 
perverted. It frequently excites very unworthy feel-' 
ings. Hence it has been confounded with envy. It 
is upon the principle of emulation, that diligence in 
schools is commonly founded ; and it is in schools, that 
the perversion alluded to, is frequently noticed. When 
several children are required to get, and recite, the 
same lesson, there must be a best, and worst among 
them. That they are such, respectively, may depend 
on natural talent, and upon industry, or on both. It 
deserves great consideration, whether rewards, and 
punishments, are generally understood in their true phi- 
losophy. There must be emulation in schools, because 
there is> and ought to be, that stimulant every where, 
in all the vocations of life. If men had not the advan* 
tage of comparing themselves with each other, and the 
promptings to exertion which arise from that comparison, 
this life would be very still and stupid. But what use 
is to be made of this principle in schools, is a question 
of exceeding interest. We express no opinion on this 
point, because we might not express a sound one, and 
might thereby do some injury, and, very possibly, no 
good in any case. Add to this, that such an inquiry 
does not come within our general object. 

242. Imitation. It is doubtful, whether this prin- 
ciple of action, has received all the consideration, and 
respect, to which it is entitled. It is supposed to be 
applicable to physical, intellectual, and moral being. 
In the first sense, it is supposed to apply to all animals. 
The word, imitation, is derived from the Latin, imito. 
A word is found in the Greek, which is compounded 
of two words, one of which signifies to mimic ; and the 
other signifies, alike ; and so compounded, they are 
said to mean, to do, or to make alike. There is some- 
thing, like education, among the animals who are in- 
ferior to man. A bird may be naturally disposed to 
fly, when it is fit to leave the nest ; but it may de- 
pend on imitation, to carry the disposition into effect. 
The young of animals have an instinctive direction to 



176 MORAL CLASS BOOK. 

the objects proper for them to pursue ; but they pur- 
sue these objects the more promptly, it may be pre- 
sumed, on the principle of imitation. It seems rea- 
sonable to 'suppose, that the natural instinct is not so 
strong, and directory, of itself, as to put every animal 
inferior to man, in the proper pursuit, independently 
of this principle. However this may be, it is quite 
certain, that among human beings, this principle has 
so powerful an influence, that the character of society 
is determined by it. Man was characterized, by an 
eminent Greek philosopher, as the ' imitative 1 animal. 

243. The very first teachings addressed to the in- 
fant mind, are invitations to "imitate. The first re- 
sponses to these invitations, are attempts to do what the 
teacher proposes. If a child were left alone, from an 
early age, until advanced towards manhood, he would 
be destitute of language. This is proved by certain 
accounts of persons, who happened to be so placed, if 
these accounts are credible. It is also supposed, that 
the dumb are not defective in the organs of speech, 
but in the power of imitation. The acquirement of 
language is undoubtedly dependent on this faculty, as 
is clearly proved by those who attempt to learn, and 
to speak, another language, after attaining an adult 
age. It is probable, that the loss of a language, learn- 
ed in one country, by going to another, in which it is 
not spoken, is not to be referred to the absence of hab- 
it, and the defect of memory only, but to the ceasing to 
imitate those who speak that language. Whether we 
are right or wrong in this, is not very material to the 
main object, which is to show, the nature and conse- 
quences of imitation, in a moral view. 

244. We have endeavored to prove, that every per- 
son has a natural propensity to action. In what man- 
ner, and to what end, he shall act, is suggested by 
nature. Seeing, as he necessarily does, other persons 
like himself, acting in pursuance of these natural sug- 
gestions, he obeys the impulse to act, by doing or at- 
tempting to do, as they do. It seems to us, that the 
operation of this principle is seen in every relation, 



MORAL CLASS BOOK. 177 

from the cradle to the grave. It appears in matters 
of business, and amusement, in things serious, and in 
things trifling ; in armies, in schools, in work-shops, in 
legislative assemblies, in domestic life ; in short, in 
virtue and in vice, and in all that pertains to good or 
ill, in which man is an agent. This principle of ac- 
tion is frequently involuntary. It is a common ob- 
servation that a person who yawns, (or, as it is com- 
monly called, gapes) will occasion a similar action in 
those who see and hear him. It is well known, that 
disagreeable muscular contortions, mo**:, particularly 
of the face, are frequently taken bj one child from 
another, especially in schools; so, also, are disagreea- 
ble tones of voice, and peculiarities of articulation. 
One may, sometimes, pronounce with certainty that a 
person who is heard to speak, for the first time, was 
educated at a certain college ; or that he has been 
brought up in a certain part of the country. One may 
pronounce, also, with certainty, that entire strangers to 
him belong to a fraternity, who entertain peculiar sen- 
timents, on certain subjects; they acquire a distin- 
guishing mode of speaking ; especially when the dom- 
inant sentiment is of a serious character. There are 
abundant opportunities, open to every intelligent ob- 
server, in this country, to prove that these things are 
so. All this is the consequence of imitation, though 
the persons who prove that it is so, may be, and prob- 
ably are, entirely ignorant of it. 

245. There are instances of physical imitation which 
depend on some mental delusion. These, also, are 
involuntary. As when one of a number is so power- 
fully acted upon by the imagination, as to fall into some 
muscular convulsion, and others present, are affected 
in like manner. It is well authenticated, that females 
in the Royal Infirmary at Edinburgh, who were affect- 
ed by hysteric fits, occasioned the same infirmity in 
others. It is well known too that in the poor house at 
Haerlem, in Holland, some years ago, a girl, under 
some impression of terror, fell into a convulsive disease, 
which extended, on the mere principle of imitation, to 

16 



178 MORAL CLASS BOOK:. 

nearly all the boys and girls in the house. The cele-* 
brated Dr Boerhaave put a stop to it, by preparing 
certain irons, and having them made red hot in the 
presence of the children. He pronounced, with great 
solemnity, that every child who manifested any symp- 
tom of the disease, must be burnt to the bone, with one 
of these irons. There was no occasion to use them ; 
and the disease was no more known. In the year 1803, 
a species of St Vitus's dance became epidemic, in one 
of the United States, on the same principle. About 
the year 1784, a commission was instituted at Paris, to 
test a new sort of philosophy, then introduced, under 
the name of animal magnetism. It was traced to im- 
itative sympathy, and exploded ; and has not been 
known, (we believe) within the present century. There 
are many well authenticated instances of involuntary 
imitation, extending through parishes, villages, and 
districts of country. They have been uniformly traced 
to some imaginary terror. There was an instance in 
the island of Anglesey, in 1796 ; and many in Scot- 
land, towards the close of the last century. In general, 
this sort of imitative malady occurred among persons 
who had not received the benefit of any education ; it 
occurs only to such unfortunate persons. It was never 
known to have happened among the instructed, and 
well informed. Such occurrences are now properly 
ranked among judicial astrology, trials by combat, and 
the delusions of witchcraft. They are marks standing 
forth in time gone-by, to show how reason, and good 
sense, have raised mankind above them. 

246. Manners, and fashions, are to be referred 
entirely to the principle of imitation ; in some in- 
stances, it is involuntary, but most frequently, in- 
tended, and sometimes with diligent effort. All 
persons, in small, closely connected communities, 
have manners, opinions, and modes, peculiar to 
themselves. Every village, school, factory, college, 
and town, has its own manners, and fashions. 
Wherever there is a collection of persons, in habitual 
intercourse, there must be imitation. If the qualities 
which are respectable in human society are derived 



MORAL CLASS BOOK. 179 

from this principle, of which there can be no doubt, so, 
also, are the follies and vices of society. If a child 
had never heard any one swear profanely, it is incred- 
ible that he should invent profanity. If one had never 
seen others take spirituous liquors, it is not to be sup- 
posed that he would do it. If one had never heard 
of others' wasting time, health, and character, in places 
of low and infamous resort, it cannot be admitted, that 
the inclination to do such things, would naturally spring 
up in an uncontaminated mind. Thus it seems to us, 
that the sins, follies, and depravities of the world, are 
rightly chargeable on those who are imitated, rather 
than on those who are imitators. This should be so, 
because the experienced have attained to a certain ma- 
turity of age, and have arrived at some knowledge of 
the evil consequences of their deeds, and ought rather 
to warn the pure to shun their paths, than invite them 
to enter upon the like course. 

247. This notice of the principle of imitation has 
been thought expedient, as introductory to further no- 
tice of it, in its good and evil effects, in domestic life, 
and in the congregations of the young, for education, 
and otherwise. The effect of imitation is very striking 
in families. Taking each individual of a family con- 
nexion by himself, great differences may be discerned 
between him, and all others. Taking the w T hole to- 
gether, traits are found to be common to all ; looks, 
muscular motion, expressions under strong excitement, 
and marked peculiarities, run through whole families. 
Though such things may be accounted for by laws 
belonging to physical being, in some measure, yet 
the most important part of them, viz. the moral part, 
depends on the imitation. What can be more natural 
than that this should be so ? From the earliset age, 
after the senses are brought into use, all children are 
pushed onward by the impulse to act. They do as 
they see their seniors, and each other, do ; they speak 
as others speak ; they copy all that comes within their 
notice, good and bad ; they adopt the opinions, feel- 
ings, and thoughts of others, and modify these accord- 



180 MORAL CLASS BOOK. 

ing to their own sphere of action. They must so con- 
duct themselves, or do nothing, for they cannot have a 
stock of motives growing up spontaneously, in their 
own minds. This providential order to imitate, is like 
all others which come from the same authority ; most 
useful, wise, and benevolent ; and like all others, liable 
to mournful perversion. If we are right in these views, 
then it follows, that those who constitute a family, are 
under great responsibilities. The affection of parents 
for children, the dependence of the latter on the former, 
their daily and increasing intercourse, place children 
where they must be imitators. As parents are, (in 
their view,) superior to all other earthly beings, they 
are the proper persons to look up to, and to be copied ; 
and, in general, (right or wrong,) the attachment of 
fathers and mothers is, undoubtedly, increased, by 
seeing themselves repeated in their offspring. 

248. The inferences to be drawn from these posi- 
tions are very obvious. If a parent w r ould possess his 
child of a natural, comely and graceful bodily action, he 
must, at least, not show, by his own action, that such 
things are of no consequence. If a parent would teach 
his child that he is to eat, to live ; and that he is not 
to live, to eat, he must demonstrate, by his own mode 
of life, what the true purpose of eating is. If he would 
teach his child that the digestive organs are given to 
perform a very necessary, and sober sort of business, 
at proper times, and in a proper manner, he must not 
show, by his manner of using his own, that he regards 
them as a mere place of deposit, for whatsoever it may 
give him pleasure to pass into them. If a parent thinks 
that patience, and tranquillity, under disappointments; 
gentleness of voice, and kindness of manner ; truth and 
fair dealing ; early rising and industry ; cheerfulness 
and thankfulness ; and doing as one would have others 
do to him, are qualities which he would like to see in 
his children, he must not show, by the tenor of his own 
life, that he thinks them of no value. It is very easy 
to see, from observing the children of a family, what 
sort of parents they have, and what is the common 



MORAL CLASS BOOK. 181 

course of conduct within their walls, although one 
never saw the interior, nor the parents. There are ex- 
ceptions which prove the rule. Sometimes, children 
perceive and are shocked, at errors and follies in their 
parents. Thus one is not to suppose, that because a 
mother is a silly, gossiping female, intermeddling with 
her neighbors' concerns, and is fruitful in malicious 
or pitiful commentaries, that her children will all be of 
the same cast. On the contrary, the children, from 
seeing such an evil example before them, may go to 
the extreme of prudence, and propriety, in managing 
the tongue. So, also, if a child have an intemperate 
parent, he may not become so himself, but may acquire 
a horror of the use of ardent spirits. 

249. It is almost too obvious, that the principle of 
imitation is a tyrannical one, in places of education, to 
require any remark upon it. It is very natural that 
instructers, who stand in a high relation to pupils, 
should be objects of imitation. If they happen to 
have bad, as well as good qualities, it is to be expect- 
ed that they will be imitated, in both. If the person- 
al deportment, if the tones of voice, if the expres- 
sions of countenance, if the sentiments which are oc- 
casionally expressed, are of a dignified and estimable 
order, there will be some pupils who will be diligent 
imitators ; and those who cannot, or will not imitate, 
cannot withhold respect. 

250. The qualities which are strongly contrasted 
with such as have been mentioned, will certainly find 
imitators ; or they will engender feelings and opinions, 
which disqualify the youthful heart, and mind, for mo- 
ral improvement. In all schools and colleges, there 
are, as there are in adult society, some individuals, who 
are the objects of imitation. How these persons act, 
and in what manner they act, are very interesting in- 
quiries. Curiosity is insatiable on such points. 
Whatsoever such prototypes do, is fit to be done by 
others, as they think. 

251. In almost every school, college, community, 
or association, there are some persons who are looked 

16* 



1821 MORAL CLASS BOOK, 

up to. These persons determine, (by what rule can- 
not be stated, certainly not by that of common sense,) 
what shall be done, and how it shall be done. These 
persons, from impudent assumption, or by pretension, 
founded on accidental circumstances, or from some 
humiliating concession, are admitted to know what the 
fashion is ; and such persons are, consequently, to be 
imitated. No matter how absurd, or ridiculous, their 
course of conduct may be ; nor what violence they 
do to the laws of nature, or good sense, they, never- 
theless, establish the law, and no one may dare to de- 
part from it, without subjecting himself to the charge 
of vulgarity ; or what is Worse, to that of being unfash- 
ionable. With imitators, the question is not, what is 
becoming, proper, and really useful; but, how does 
such a one, and such a one, do, in the proposed case* 
Now, it is most certain, that all persons who have 
this exaltation^ whether assumed or conceded, are un- 
der a grave moral responsibility. They are bound, 
by the solemn laws, which it it the object of this vol- 
itae to illustrate, so to conduct themselves, as to set 
no example of a degrading, and ruinous character to 
their imitators. Such persons are invested with an 
honorable trust. If they are important enough to 
make laws for others, they should make good ones ; 
they should make good ones for the highest and the 
strongest reasons : their laws are like those made in 
a republic y they are for the government, not only of 
those who are to obey them, but, for those who make 
them. 

252. Peace of Mind. It is believed that most persons 
pass a large portion of their lives in a state of inquietude 
and uneasiness. Persons who have no bodily disease, 
are anxious and disturbed. They have some urgent 
want which cannot be gratified, or which cannot be so, 
without incurring some evil, which would be worse than 
the unsatisfied want. They have the dread of some 
probable or possible evil, to come, and which is the 
more terrible because of the uncertainty of the manner, 
and of the time;, in which it may come. Others are 



MORAL CLASS BOOK. 183 

uneasy from remembering the past, in which some ben- 
efit was not secured, some blunder made, some wrong 
done to themselves, some vain gratification not obtain- 
ed. There are many persons who are habitually dis- 
contented. They find every thing goes wrong. The 
weather is bad ; their food is not as they would have it; 
no one does anything in the right time, or right man- 
ner ; or that is done which should not be, or that is 
omitted, which should be done. Such persons are al- 
ways groaning, sighing, or grumbling. They dislike 
every body, and every body dislikes them; and partic- 
ularly, their abundant advice is disliked, and their man- 
ner of giving it. There are other persons, who are of 
unquiet mind for more serious causes. They have 
recollections which distress or torment them. They 
are transgressors, perhaps, criminally so. They have 
been able to conceal this, but they live in the fear of 
disclosure ; at any rate, the fact cannot be hidden from 
themselves. They forgot when they sinned, that there 
is one person in whose society they must ever be, and 
who will sometimes announce his presence, even when 
they would hide themselves in sleep. 

253. These are frightful instances of the agency of 
this companion which every man has in his own bosom* 
There are hours in every one's life, when he must com- 
pare the condition in which he is, with that in which he 
thinks he might have been. To some persons, these 
are hours of dread and terror. It is believed that this 
cause of suffering is purely of human origin ; and that 
prevention must be found where the error began. It 
is the law of the Deity, that there shall be such suffer- 
ing, when the guilty mortal makes it necessary to ap- 
ply that law. There are great differences in the ten> 
perament, and natural dispositions of persons. It is in- 
credible that the worst tempered person would not 
make a better whole of life, by suppressing their natu- 
ral propensities, and acquiring a control over them- 
selves ; and teaching themselves to look out for what 
may be pleasant and agreeable, (passing by that which 
seems ill to them,) instead of doing exactly the reverse* 



184 MORAL CLASS BOOK. 

254. There are cases in life, in which, it is said 
there must be anxiety, and inquietude, from the very- 
condition in which men are placed. Persons who sus- 
tain public offices ; persons who are placed in impor- 
tant trusts ; persons whose vocations are perilous ; those 
who are pricked by the thorn of political ambition. It 
is probable, that such persons do experience many pain- 
ful and distressing emotions ; and that they sometimes 
pay dearly for their distinction. But it is demonstra- 
ble that even such persons, might have tranquillity, if 
they had a right frame of mind. There are persons 
who substitute an aching solicitude, for the reasonable 
discretion and care, which is all that is required in the 
performance of duty. There are others who greatly 
overvalue the distinctions to which they attain, or as- 
pire ; and very few of them realize, that when they do 
succeed, they must take success, especially in popular 
governments, with the accompaniments of having their 
worthy acts misunderstood, and reproached ; and their 
mistaken ones magnified, and distorted, to suit the oc- 
casions of adversaries. 

255. The remedy for this sort of suffering is within 
every one's power. Those who are poor, and in hum- 
ble life, if not in extreme poverty, may possess peace 
of mind ; and it is of easier acquisition by these, than by 
those who are involved in the duties of office, and the 
responsibility of trust, and the embarrassment of wealth. 
Certainly, without this treasure, no earthly grandeur, no 
promise of posthumous. glory, is worth having, or seek- 
ing for. If the laws of nature, and the teaching of rev- 
elation were properly known, respected, and obeyed, 
the common causes of inquietude would hardly be 
known. For example, what is more common than com- 
plaints of the weather ? — It is too hot, or cold, wet or 
dry. It is not nature that mistakes about the weather, 
but ourselves. The movements of the winds, and the 
waters, and the temperament of both, proceed on some 
great and universal laws, far beyond human perception. 
That which is exacted of us to believe is, that it is so ; 
and to adapt ourselves to it, by our experience and in- 



MORAL CLASS BOOK. 185 

genuity. What sort of effect would it produce in the 
earth, if such things were regulated by human percep- 
tion of what is best? When one has occasion to put 
to use, a board, or stick of timber, which has been in 
contact with the ground for a certain length of time, he 
disturbs, and puts to flight, families, communities, and 
whole nations of living beings. Man may be much in the 
same relation, as to general laws, (not meant for him 
to comprehend,) in which these insects are, on the re- 
moval of their covering. 

256. As to all causes of inquietude arising from the 
operation of nature's laws, in which human agency has 
no concern, they must be right, although they occasion 
inconvenience to individuals. As to the acts and omis- 
sions of others which affect us, some questions are to 
be asked and answered, before one can rightly judge of 
these ) — viz. what is the real cause of our complaint ? 
did not the first fault arise from some act, or omission of 
our own? Do we judge reasonably of the supposed 
wrong ? Do we make charitable allowance for the mis- 
apprehension, which may affect the party complained 
of? When the inquietude arises from our own way- 
ward and peevish disposition, from our own misconduct, 
negligence, or breach of laws, which we could know if 
we would, the remedy lies in becoming wiser and bet- 
ter ; and more reasonable in learning how we may make 
of life, that which it was intended to be, w T hen we use it 
as we should. Let any reasonable being look back on 
his own life, and calmly consider the causes of his own 
contentions, ill-will, and sufferings, in body and mind; 
how many of these can he fairly lay to the blame of the 
Creator's laws, of Nature's laws, or those of society, 
whether positive or implied ? If to these he can charge 
but very few, who but himself is there, to take the resi- 
due ? 

257. We have been trying to show what peace of 
mind is not. We have to show what it is, or rather 
in what it is founded. It comes from sober conviction, 
that the Creator has made his own laws, for his own 
universe ; that he requires conformity to these laws, that 



186 MORAL CLASS BOOK. 

he permits, and enjoins, the use of what is good and 
right ; that be punishes all that is wrong and disobe- 
dient. He has trusted every mortal with his own wel- 
fare, but has associated him with others, who live in 
the same trust, each one for his own, but yet for mutu- 
al welfare. All are to contribute their common efforts 
to the common good. Those who have the means, are 
to aid others in acquiring a knowledge of the laws which 
are common to all. If these laws were understood and 
applied, how abundantly would peace of mind increase 
in the world. The school boy would get his lessons 
and obey his preceptor ; laboring classes would labor 
diligently, live temperately, and find a greater pleasure 
in their frugal food, than the luxurious in their festivals ; 
for the former live as nature orders, the latter as fash- 
ion dictates. The opulent and luxurious would learn, 
that the incidents of their fortune, do not exempt them 
from the laws of nature. That if they have affluence 
beyond their reasonable and commendable wants, they 
are blessed with the means of purchasing a precious 
name ; they would learn that no wealth will exempt 
any man from earning an appetite for his pleasures, by 
physical motion ; that if he is tired of being rich and 
happy, that he must work to accomplish some reasona- 
ble purpose. His distinction is, that he may choose 
the means in which he will expend, to be busy, while 
others can only work in some prescribed mode, to live. 
258. The middle classes, and all who are not de- 
pendency poor, have as many, and as valuable sources 
of enjoyment as those have, whom they think to be bet- 
ter off than themselves. They can love and be loved. 
They can be respected and esteemed. They can have 
the consciousness of behaving well, where their lot has 
been cast. They have a far keener zest for natural 
and reasonable pleasure, than those who misuse the 
bounties of accidental condition. They can have peace 
of mind, when it is denied to those, whom they deem 
more fortunate. If these natural laws, which seem to 
be so plain and obvious, were understood and respected, 
the laborers in mind in all their varied employments, 



MORAL CLASS BOOK, 187 

tvould do diligently, and in the best manner in their 
power, that which they have undertaken. Men of pub- 
lic trust would do honestly, and with a single view to 
their trust, that which they have undertaken. Suppose 
it were all so, and yet troubles and disappointments 
come. This may be, and yet there would be peace of 
mind. If every one were assured that no act, no 
omission of his own, makes him suffer, that he has act- 
ed faithfully and honestly, and to the best of his ability, 
in the circumstances in which he was placed ; he would 
be entitled to have, and by the law of immutable Jus- 
tice, he would have, peace of mind. 

259. Happiness. There is no word in our lan- 
guage more commonly used ; nor any one less defined, 
or less understood. It is sometimes taken to mean 
pleasurable sensations derived through the senses ; 
sometimes it means a peculiar state of mind. It may 
be said that a pirate, who has been brought to the most 
perfect penitence, and who is sensible that he has for- 
feited his life to the demands of justice, and that he is 
about to be transferred from the perplexities and suffer- 
ings of this state of being, to endless felicity, is happy 
that he is going to be hanged. Perhaps it is easier to 
tell what happiness is not. than what it is. The most 
perfect health is not happiness, unless one has some- 
thing to do. Health, and riches^ do not make one 
happy. These accidents of being, rather excite crav- 
ings for enjoyment. They are means, not ends. A 
rich man can ride but one horse, or sit but in one 
coach, or eat but one dinner, or wear but one suit of 
garments, or live but in one house, at a time. Per- 
sons in moderate circumstances can do the same. 

260. Health, riches, power and distinction do not 
make happiness. Distinction is troublesome ; it has 
more pains than pleasures. It is jealous, envious, and 
distrustful. Power does not make one happy. It de- 
mands the most busy watchfulness to keep it. If lost, 
its absence is often followed by painful suffering ; and 
the possession of it, is always accompanied with the 
fear of losing it. Riches are sometimes regarded as 



188 MORAL CLASS BOOK. 

means of enabling one to live in elegant luxury, and 
even in voluptuous enjoyment. This is no way to be 
happy. The appetites soon become satiated. The 
stomach wears out. The senses are palled. Diseases 
come. The body may be racked on a velvet couch, 
as well as on a straw bed. Is there, then, any such 
thing as happiness? There must be such a thing, 
or the laws of nature, which provide for physical, 
intellectual, and moral being, are false and deceitful ; 
and the gift of revelation is a fable. If there be such 
a thing as happiness, it will be found in that knowledge 
of, and obedience to, the laws of nature, which make 
health. It will be found in obeying the propensity to 
action, to some continuous, useful end : that is, in pur- 
suing reasonably, some one of the many vocations in 
society, which tend to secure one's own self-respect, 
and peace of mind ; and which tend also, to the com- 
mon good. But, there may be disappointments, ill 
luck, and causes of mortification and sorrow. These,, 
we apprehend, do not seriously disturb any well regu- 
lated mind, when there is a consciousness, that no rea- 
sonable foresight, or prudence, would have discerned, 
and prevented the cause. Finally, one may feel as- 
sured, that if he so live as to be healthy ; so use his 
time as to be reasonably busy, to some good purpose ; 
and so conduct himself as to be justly entitled to 
his own approbation ; and if he live in the habitual 
assurance, that there is an omnipresent, omniscient, 
and merciful Judge of moral, accountable, and immor- 
tal man, he will certainly be happy. Are such things 
impossible, or impracticable? Who has tried them.* 
and found them so ? 



MORAL CLASS BOOK. 189 

CHAPTER XXIX. 

Domestic Duties 

261. Living and Dying ; or Terrestrial Succession. 
There are some persons who see, in the order of sue- 
•eession, inherent in animal and vegetable creation, that 
the system is irreconcileable to Divine power and be- 
nevolence. They complain of the principle of decay ; 
of the yellow leaf of autumn ; of the dreariness of win- 
ter. They complain more of the uncertainty, and, 
(sometimes) sudden termination of human life ; that the 
young and the serviceable die ; that death, at any age, 
is a mournful and afflictive event They say that the 
world is c a vale of tears ; ' that ' man is born to trouble, 
as the sparks fly upward ;' that our ' days are few, and 
full of trouble.' This is not what the Deity has said ; 
it is not what, nature says. This is the language of 
ignorant, erring, ungrateful man. There is no one 
thing which declares the wisdom, and the goodness of 
God, more convincingly, than the provision for the 
commencement, the duration, and the end of life. What* 
soever there may seem to be of evil in it, is either of 
man's own creating ; or it is because he does not, or will 
not exercise his reason. If it were left to man to reg- 
ulate this matter, what would he please to do ? Would 
lie make every thing that comes into being, as vegeta- 
ble, continue in it, and for how long a time ? What 
would become of the succession of blossoms and fruits ? 
Would he make his own race immortal on the earth ? 
What would he do with the pleasures, and duties of 
youth, manhood, decline, and old age ? Would he con- 
tinue all in life, who come into it, indefinitely ? How 
would, or could, any being come into life, if the Creator's 
order were deranged ? If it were possible to suppose 
that all to whom life is given, were to remain on earth 
and continue to multiply, what would life come to be ? 
It better becomes audacious mortals, to be assured, that 
all is right. It is their proper duty to exercise the be- 
17 



190 MORAL CLASS BOOK. 

neficent gift of reason, to learn that it is so ; that death 
proceeds no less from the goodness of God, than birth; 
that man abuses and perverts the beautiful order of suc- 
cession, as he does every thing else, when ignorant, 
and disobedient. If he used his faculties as he is com- 
manded to do, he would know, that from this order 
arise, all the relations which call forth the highest mor- 
al perfection to which he can aspire ; all excitements 
to virtue ; all the promptings to self-satisfying action ; 
all the delights which are worthy of a mind destined to 
immortality. 

262. Marriage. This is the ordinance of the Crea- 
tor. It began when man began. It is ordered to 
perpetuate the succession of the human family. It is 
ordered for the whole duration of adult age. It is 
man's peculiar privilege in this : it connects him with 
generations which are gone ; with that which is passing 
away ; and with those which are to come. The mem- 
ory, and the ashes of the dead are precious to him, and 
no other animal has that sentiment. He alone, con- 
templates that his own memory will be held in honor ;. 
and that the place of his earthly quiet will be sacred. 
He only is enabled to conceive, that moral and physi- 
cal wrong, will bear his own stamp, in the character, 
and ill the frame, of those that follow him ; he only 
knows that a good name may be an honorable inheri- 
tance. These are the sentiments which spring from the 
beneficent gift of marriage. However much one may- 
misunderstand, or abuse this gift, nature, ever faithful 
to her trust, forces these sentiments on the heart. The 
bitterest agony that a worthless father, or mother can 
endure, is the consciousness, that their own vice, and 
folly, will be visited on their offspring. In this sense, 
there is nothing more true than that the sins of the fath- 
er shall be visited on the children. Marriage is held 
to be, in all Christian countries, a contract. The very 
term, contract, implies an understanding of the nature 
of the subject on which the contract is made, and that 
the parties are capable of performing it ; and also, that 
they will respectively perform the obligations which the 



MORAL CLASS BOOK. 191 

contract clearly indicates. It is that contract which 
is so solemn and serious, that all others, when compar- 
ed with it, sink into insignificance. It is for this rea- 
son, that those who are called to minister in holy things, 
are empowered, by the laws of the land, and the usages 
of Christians, to declare in the presence of witnesses, 
that this contract is made ; and to as]c the blessing of 
heaven on its purposes. The laws of the land, those 
of nature, and the divine law, disclose the sentiments, 
the feelings, and the awful sense of duty, with which 
this undertaking should be regarded. Yet, it is fre- 
quently entered into, from motives highly reprehensi- 
ble ; and sometimes with shocking thoughtlessness. It 
is from such causes, that we see, that this sacred union, 
which should be the true source of the highest human 
happiness, becomes that inexhaustible fountain, from 
which both parties are daily and hourly compelled to 
drink, and from the same cup, the bitterest waters. 
One hardly knows in what language to speak to the 
young, on this all important subject. Can one speak 
to them in any language which they will heed? In- 
volved in mournful delusions, and imagining every thing 
to be what fancy whispers it to be, they entangle them- 
selves in a web of their own creating ; and when they 
find their freedom bound in cords, which nothing but 
the scythe of death can cut, they cry out, ' What a 
miserable world is this !' ' What malignant. power in- 
vented this detestable state of being ! ' 

2G3. If one could penetrate the ear of enamored 
youth, what good would come from such suggestions as 
these? Have you considered what that measure is 
which you are about to take ? Do you know that there 
is a Lawgiver above you, who is just and inexorable? 
That he has trusted you with the responsibility of your 
own welfare? That he has submitted to your perusal 
the volume from which that responsibility is to be 
drawn ? Do you know what will come of that engage- 
ment which you are about to make ? Are you about 
to tie yourself by bands, absolutely indissoluble, while 
you live, to a mortal who has feelings, wishes, wants, 



192 MORAL CLASS BOOK. 

, hopes, and fears, which must become your's, and a par! 
of your very self; or which you must resist, control r 
or war with ? Do you know that pain, suffering, and 
sorrow, originating in either, must be borne by both ? 
Do you realise that whatsoever of error, folly, or 
crime, may be chargeable to either of you, or, to any 
who may spring from your contract, will be your 
common burthen, and shame ; and that from these 
you can relieve yourself no where but in the grave ? 
Or, do you know, that this attractive being will be 
your kind friend ; your counsellor ; the welcome sooth- 
er of your cares and anxieties ; the generous and 
charitable judge of your infirmities; the inspirer of 
honorable ambition ; your fellow laborer in joint in- 
terests ; the ornament of your life ; the gracious, con- 
siderate, faithful, gentle companion who will make 
your own virtuous home, the place to which you refer 
all earthly happiness ? Who that is ' in love 1 has lei- 
sure, or inclination to think of such trifles as these ? 

264. There is no reason why the passion of love 
should be wrapped up in mystery, nor any why the 
mind should be stained, in considering its nature. It 
would prevent much, and complicated misery in the 
world, if all young persons understood it truly. There 
are in every human being, seeds, each one of which 
may be made to germinate, and may be so cultivated, 
as to produce the most odious vices, or the most se- 
rene and heavenly virtues. Or, to take another illus- 
tration, every propensity of the heart is like a drop of 
water, which rises on the very summit of the highest 
land ; it may flow to the East, and find itself, (with all 
that joins it on the way,) in the Gulf of St Lawrence, 
or to the West, and find itself in the Gulf of Mexico. 
The propensity to love, is one of the best in our na- 
ture ; but, it may run into the worst of afflictions. It 
seems to be a principle of nature, that the ruin of the 
highest and best, is the deepest and worst of ruins. 
The human mind in its greatest natural force, and 
best and purest cultivation, brings its possessor into an 
affinity with angels. The same mind, gradually de- 



MORAL CLASS BOOK, 193 

praved and debased, and driven to raving and mali- 
cious madness, is a horrible example of what is fancied 
to be diabolical. So is it with love, In its true use, 
it is, what is thought to be the happiness of heaven ; 
in its perversions, who can find words to tell what it 
is? Ask the physician whose vocation it is, not to 
heal the wounds which nature makes, but to find 
remedies for the punishments which she inflicts. 
Look into the public hospitals, and mad-houses. 
Nay, look within the curtains, whose outside emblems 
of grandeur and dignity tell for whose use they were 
intended, and see, who and what inhabit there ! 

265. There is in every human heart a fund of kind- 
ness, tenderness, and affection, which makes itself 
known to be there in due time. It demands to be ap- 
plied. This is the trying and perilous moment in youth- 
ful life. There is some one, somewhere, who will 
take that fund, and give its full equivalent. The ex- 
ternal senses, and the heart, are in search of that one. 
Happy will it be for the searcher, if he will take rea- 
son as a monitor to keep the senses, and heart in order. 
But reason is commonly regarded, not as a kind and 
faithful friend whose duty it is to whisper, ( begin noth- 
ing, of which you have not well considered the end,' 
but as a withered scowling matron, who, being utterly 
dead to the impulses of youth, denies that there ought 
to be any. If there has been no preparation for this 
eventful period, if the mind has not been enriched with 
the teachings of rational prudence ; if the eye has not 
been taught to distinguish between the real and the 
seeming : if the ear has not learned to discriminate the 
meaning of sounds ; if life as a whole, if the consequen- 
ces of irrevocable deeds be not thought of, there is peril ; 
and the pure drop from the fountain may flow into any 
sea, but that of happiness. Surely, when one is sub- 
jected to the force of tfny passion, there is peril. He 
is like one descending an inclined plane of ice on the 
Alps ; the further he goes, the faster he goes, and the 
nearer is he to the abyss below. Such an one cannot 
(as an amiable and eminent statesman of our country 
17* 



104 MORAL CLASS BOOK. 

said on another occasion) drop so much fire into a bar* 
rel of gunpowder, as will inflame an ounce or two oun- 
ces, at his pleasure, and no more. He should know 
that one spark, however small, will inflame the whole* 
We pray leave to remind the amiable and virtuous 
young, of one very curious principle of our nature, which 
comes into effective action at this sensitive moment. 
The imagination asserts its dangerous empire ; it throws 
a misty medium before the eyes ; it steals away the 
common prudence of the ear ; it disorders the natural 
sensibility of the touch. It takes its seduced subject 
into lonely contemplations ; and there it dresses out the 
common qualities of the beloved object, with unreal, 
and unnatural beauty. One begins then, to hear of 
angels, divinities, and loveliness that are not, and never 
were of this earth. Who, and what, is the object of this 
adoration ? No one, and nothing that really exists, but 
a fascinating creature of the brain. That creature is 
what is married. The realities of married life soon 
show, under what a sad delusion the parties have acted. 
The disappointment is proportioned to the extravagance 
of fancy. 

266. In whatever variety of modes, the purposes of 
life may have been mistaken, or perverted, it is proba- 
ble that it has been so, in no one thing so much as in 
marriage. There are fewer marriages than there might 
be, and ought to be, to say nothing of the motives on 
which some are contracted. This may be referred, it 
is believed, to the mistaken estimate which is made of 
riches, and modes of living. The sacrifice which is 
made to fashionable opinion, is a very costly one. It 
would be unjustifiable to attempt to maintain, that the 
elegant products of art, are not to be esteemed and 
used, and the production of them encouraged; and 
equally so to decry, the luxurious products of the land, 
or the sea. All are proper in their respective places. 
All are to be consumed by those who can buy them, 
and who desire to reward directly, or indirectly (provi- 
ded always that they duly reverence nature in the use) 
the labor that brings them forth. We venture to assert 



MORAL CLASS BOOK. 195 

tins ; that such things are unduly valued* They are 
made to be the first objects in life, when in fact they 
hardly deserve to be called secondary. The married 
must have a place to live in ; it must be convenient and 
comfortable ; they must have garments and food ; and 
they must have the means of supplying certain neces- 
sary and pleasurable wants. There must be ease, and 
independence, within their walls. Independence does 
not mean wealth; but that magnanimity which produces 
cheerful, thankful satisfaction, for having, and having 
the right to have, a home, in which one finds full exer- 
cise for all the kind affections of the heart, with the 
means of gratifying them. All beyond these things are 
sought, and obtained, and used, for whom ? To con- 
form to opinions which have very small claim to be ra- 
tional, but which have a powerful influence in general. 
There must be a certain state of things, because, ' eve- 
ry body does so.' There must be one or more apart- 
ments furnished in the proper style, to be opened and 
used some two or three times in a year, to please per- 
sons with whom one has slight connexion. It may be 
erroneous to say to please such persons, for it is far 
from being certain that this effect is produced ; it is to 
please one's-self, in doing what fashion dictates, wheth- 
er that be convenient or inconvenient, wise or foolish. 
267. Will it be doubted that a young, w T ell-educa- 
ted, industrious couple, who are sincerely and affection- 
ately attached, on a sober examination, and conviction 
of each other's worth, and suitability to each other, may 
be happy, with means far short of the fashionable stand- 
ard ? Presuming that such a couple are wise enough 
to take life for the real and substantial good that it can 
produce, and as a whole, it would do them great injus- 
tice to suppose that they could not find that good in a 
small, simple, cheerful, tranquil mansion. It would be 
doing the friends of such a couple the like injustice to 
suppose, that they could not visit them, and be satisfi- 
ed to see them happy, through such means. We may 
add, that such a state of things conforms to the laws of 
nature. If such a couple desire a more enlarged state 



196 MORAL CLASS BOOK. 

of things, they will earn it by frugality* and industry* 
What one has earned is sweet to him ; and he who sees 
something before him which he may strive for, and at- 
tain to, is impelled, by the same laws, to honorable ex- 
ertion. But he who has no more to aspire to, must 
like 'Macedonia's madman' weep that there is no 
mere. We believe that these are very homely but ve- 
ry healthy truths ; yet, we have not the shadow of hope 
that they will change the thoughts of one belle or beau, 
in the whole United States. So far, therefore, as de- 
pends on these unpretending efforts to improve the 
world, it will continue to be, in the opinion of very ma- 
ny, ' a detestable state of being.' 

268. In whatsoever circumstances, and with what- 
ever motives marriages occur, the parties are married ; 
and the question which they have to propose, and solve 
is, in what way they can secure to themselves the great- 
est good during their union ? In general, the duties of 
married life are very well understood, and observed in 
this country. We do not assume to teach on this sub- 
ject. We venture no more than to mention some cau- 
ses of unhappiness, taking the risk, whether they are 
worth notice or not. They will be arranged under such 
heads as may arise, without any solicitude as to par- 
ticular order. 

269. Gentleness. It is believed that the absence of 
this christian virtue is a common cause of unhappiness 
in families. The members of a family, who think civi- 
lity or politeness due to every one out of it, sometimes 
think neither of them necessary in their own inter- 
course with each other. It would be much better for 
them to reverse this opinion. If family connexions are 
bound together by the strongest ties of common inter- 
est ; if they are, as they may be, dear to each other ; if 
politeness and civility are good things for any body, 
they must be good things among such persons. 

270. Gentleness is manifested in many ways : by 
making no unnecessary and troublesome noises ; by 
kind looks ; by being mindful of each other's accom- 
modation and convenience ; by avoiding the expression 



MORAL CLASS BOOK. 197 

of harsh contradictory opinions ; by forbearing to wound 
self-love even in trifles ; by avoiding loud and irritating 
tones of voice. The tongue is a great mischief-maker 
in families ; and when it makes itself known by an ha- 
rassing voice, it is a constant disturber of domestic 
peace. A strong-toned, harsh, disrespectful remark or 
reply, will produce its fellow from its auditor. Petty, 
hourly bickerings, are, to the wearing of the temper, 
what corns are, in a tight shoe, to one who must walk. 
Certainly there is nothing which sweetens domestic in- 
tercourse more than a kind, gentle, and affectionate tone 
of voice. Let any one test the worth of this virtue, 
(for it deserves to be called such) by examining who 
among his friends and acquaintance have it, or have it 
not. Let him inquire into the pleasure or displeasure 
which he has from their presence, and satisfy himself 
how much depends on mere tone of voice. This is a 
sort of index, which shows to an habitual observer, in 
what manner a stranger, who is seen for the first time, has 
been educated. It frequently discloses to what pur- 
pose he has been educated ; and is, like the eye, a 
window in the heart. 

271. Trifles. There are a great many trifles in 
this, life, when considered as a whole. It is a com- 
mon failing to magnify them into serious matters. 
It would be perhaps, descending, rather too much, to 
particularize them. They may relate to dress, food, 
visitings, insignificant purchases, management of chil- 
dren, treatment of, and remarks upon domestics ; and 
a multitude of little matters on which difference of 
opinion arises. Now, it is not of the least possible 
consequence, in the long run, whether the matter be 
disposed of in one way or another, if no moral duty 
be broken. Tomorrow, or soon, it will be so thought 
of. Yet a sudden observation, in an ungentle voice, 
will produce an irritating reply, and this a severe re- 
joinder, and presently, the affair 

* Resembles ocean, into tempest wrought. 
To waft a feather, or to drown a fly.' 



198 MORAL CLASS BOOK. 

This ungentleness has a mournful effect on the char- 
acter of children, when exhibited in parents. It de- 
prives brothers and sisters of a happiness, which kind 
nature intended for them. It is wholly useless, and 
worse than useless in asserting authority. It can only 
be classed among those sad mistakes which tend to 
make this a miserable world. How can any two ra- 
tional beings, who must live in familiar intercourse, 
while they do live, so misapprehend the purposes of 
life, as habitually to torment each other on insignificant 
trifles ! If any one of the household should be unhap- 
pily betrayed into an unbecoming expression, silence 
best becomes those who hear it. If the case is of im- 
portance enough to need authorities, some may easily 
be found by all who can read.* 



CHAPTER XXX. 

Domestic Duties, continued. 

272. Husband. It must be assumed, that the par- 
ties to a marriage act according to their own will 
and pleasure, in entering into it ; and that they expect 
to promote their own welfare by such measure. They 
were, or migfuhave been informed, of each others suit- 
ability. Both knew, or might have known, that new 
circumstances, and unexpected events, might change 
or destroy qualities, and bring dormant, or newly ac- 
quired ones, into operation. Both agreed, each with 



* Ecclesiastes x. 12, 13. Proverbs iv. 24.— xii. 18. — xiv. 29. — 
xv. 1.— xvi. 32.— xviii. 19.— xxi. 19, 23. Romans xii. 10, 18, 21. 
— xvi. 13. — xv. 1. 



MORAL CLASS BOOK. 199 

the other, to bear, and forbear, and to make the best 
of the matter, however it might prove to be. Each 
one solemnly promised, that the contract should be 
kept, if it reasonably could be, although the other might 
fail to perform. Let us suppose, then, that there were 
no mistakes in the beginning, as to the qualities, and con- 
duct of the wife ; and that she is, in all respects, and 
under all circumstances, such an one as has been before 
suggested. Can it be reconciled to the law which com- 
mands one to promote his own good, to perform the du- 
ties voluntarily assumed,* to exercise a power over this 
dependent female, which not only deprives her of the 
expected benefits of connubial life, but which makes 
her a daily, and hourly sufferer? How can any one 
who calls himself a man, and who claims to be consid- 
ered and treated as such, by other men, habitually prove 
himself not to be a man, but a brute, towards a defence- 
less, unoffending woman ? If one could look into all 
the families of the United States, how many volun- 
tary scenes of misery would be disclosed ! We as- 
sume now, that the woman is in no fault; and that 
she strives continually, to accommodate herself to her 
condition; and 'to bear in silence; and to do her best 
to console and soothe, and make of home what it should 
be. Might not one, in such case, say to the husband, 
are not you, your own cruel enemy ? Do you not 
make to yourself the misery which you complain of, as 
being incident to this state of being ? If you have 
troubles, and vindictive feelings towards any who have 
wronged, or oppressed you, abroad, have you any sense 
of right and justice, or any conformity to the law which 
commands you to do as you would be done by, in mak- 
ing your innocent wife the victim of your morose and an- 
gry feelings ? Did you not solemnly promise her, that if 
she would devote her life to you, that you would support, 
cherish, and faithfully reward her affection ? Do you avail 
yourself of the secrecy of domestic life, and of the cer- 
tainty that prudence, and regard for you, and for your 
offspring, will keep all causes of complaint within your 
own walls, to play the tyrant towards one whose tongue 



200 MORAL GLASS BOOK. 

must be silent, until she charges you as a criminal in a 
court of justice ? Has she done you any wrong ? Has 
she upbraided you that your social hours are spent away 
from her ; and that your earnings are not brought home 
to be used for the common comfort, but dissipated in 
follies ? When you have come into her presence, from she 
knows not what company, with an unsteady step, a giddy 
and throbbing head, and a bewildered brain, has she not 
sought to hide your, and her own shame ? Has she 
reproached you for these breaches of your solemn 
promises, in any way, but with tears ? — Tears, not shed 
for herself, but for you, and for your children ! 

Are these, and similar scenes, natural, or moral, 
evil ? Did the Deity, or his order of providence, com- 
mand them, or are they wilful, wicked breaches of 
plain obvious duty? Surely, it is not right for such 
husbands to say that this is a bad world ; and that man 
is born to trouble ? It would rather conform to the 
principles of inflexible justice, that such husbands 
should find, in this world, the thorough contempt of all 
good men ; and, somewhere, such punishment as such 
voluntary breach of one of the most important of all 
laws, ought to meet with. 

273. Wife. It must depend in this case, as in that 
of a husband, whether a contract shall be made. As 
it is the proper course for the other sex to propose, 
and for this to accept or reject, a female should have 
opportunity to know the character and temper of a 
suitor, before she consents to make him master of her 
welfare for life. 

If this serious negotiation were treated with the sin- 
cerity and frankness, which it so much better deserves 
than any other that can be named, the proper knowl- 
edge would be had. The true state of the case is 
this : A man proposes to a woman to surrender herself 
and her expectations of happiness to him, as long as 
she lives. The decorum enjoined upon her sex, has 
shut her out from the inquiries, and knowledge, on 
which, if she have any pretension to prudence, and 
good sense, her answer must depend. It may be very 



MORAL CLASS BOOK. 201 

unfortunate for both parties, whether her answer be 
yes, or no, under such circumstances. It would bet- 
ter conform to reason, for the female to reply, that she 
cannot answer ; and that it will be wiser for both of 
them to consider the matter, and to take time to form 
a candid and just opinion. Any sensible man would 
feel a respect for such a woman ; and if the final an- 
swer did not accord with his wishes, still the female 
has done him no wrong. As the fashion of the day 
is understood to be, a proposition is made, often unex- 
pectedly and without consideration ; a ' refusal ' fol- 
lows ; and the applicant considers himself aggrieved, 
and is ever afterwards disposed to feel, that if it were 
not a lady, he would demand satisfaction. This want 
of frankness, and good sense, and the ridiculous sort 
of mystery, and sensitiveness, (which have no better 
origin, in many instances, than the learning derived 
from novels,) are among the causes which have brought 
the sacred institution of marriage into disrepute. If 
it were conducted with calm good sense ; or even with 
as much prudence as worldly men use in buying a 
ship, a farm, or a bag of cotton, the number of unhap- 
py marriages would be diminished. If rightly con- 
ducted, unobtrusive, unpretending, real merit, would 
find its proper place in the social ranks ; and the light 
and airy phantoms that flit on the breath of fashion, 
would find their proper places. And if the latter 
should never happen to be wives, and mothers, the 
true interests of society, might not be essentially im- 
paired. 

274. Those who are wives and mothers, have taken 
on themselves a very serious responsibility. That kind 
providence, which never sleeps, and never errs, has 
enabled unperverted woman, to feel her connubial, and 
maternal duties ; and if she have good sense enough 
to know how that feeling should be directed, and 
used, she will not err. Her condition is often a try- 
ing one ; but happily, in general, in this country, though 
pains-taking and busy, it is not an unhappy one, and 
frequently far otherwise. When it is a trying one, 
18 



202 MORAL CLASS BOOK. 

her task is to find out, how she can do herself, and 
those connected with her, the greatest good. It may 
depend on many circumstances how she is to effect 
that object, of which she must judge. It is easy to 
show how she will not effect it. No husband who 
errs, is ever corrected by the sharp and upbraiding 
tongue of a wife. She may make him hate her, with- 
out making him any better. She is the last person in 
the world, from whom he will endure, unretorted, the 
language of reproach. She bound herself, by her 
original contract, to hold and bind him, by gentleness, 
kindness, and forbearance. These are her armour. 
They are the only one which she can ever use, with 
any hope of victory. This may be proved by a short 
illustration. A couple had lived long in happy alli- 
ance. The husband, misled by evil associates, yet 
fully sensible of domestic duties, spent his after- 
noons at a gaming table. It was his custom to return 
to his family at a certain hour in the evening, and to 
find his wife at the table, awaiting his coming. Divid- 
ed between the duty which he owed to her, and the 
habit of gaming, the time of his return, grew later and 
later ; he always found her at the tea table, clad in 
smiles, and welcoming his return. The hour was 
more and more prolonged into night, till it became 
midnight ; but she was still at the table, ready to re- 
ceive him. No word of complaint escaped her. 
Subdued, at length; he burst into tears, declared his 
follies, and renounced them. The next day, and 
always after, he joined his family circle at the ac- 
customed hour. Let us suppose, that this wife, had 
addressed to her husband that language which came, 
at last, through her kindness and good sense, from 
his own heart, what would have been her condition, 
his own, and that of their children ? 

There is one in the world, who feels for him who 
is sad, a keener pang than he feels for himself; 
there is one, to whom reflected joy, is better than 
that which comes direct ; there is one who rejoices in 
another's honor, more than in any which is one's own ; 



MORAL CLASS BOOK. 203 

there is one on whom another's trancendent excellence, 
sheds no beam but that of delight ; there is one who 
hides another's infirmities, more faithfully than one's 
own ; there is one who loses all sense of self, in the 
sentiment of kindness, tenderness, and devotion to 
another. That one is her whom the christian reli- 
gion has given to the lord of the earth, to be his 
companion. 

275. Children. The place which children may- 
hold in society, depends essentially, on the character, 
and conduct of the mother. In this busy nation, a 
husband is commonly too much occupied in his own 
concerns, to devote his thoughts, and time, to any sys- 
tematic course of discipline* The sum of duty, com- 
prising manners, cleanliness, associates, time out of 
school, amusements, morals, religious impressions, 
example, precept, temper, gentleness, depends mainly, 
on the mother. She commonly feels the weight of 
her responsibility, and is willing faithfully to acquit 
herself of it. But, she deserves every possible en- 
couragement from her husband. The husband, too 
often thwarts her purposes, by interposing his own 
contradictory views. If he think he can do any good, 
by his better knowledge, the medium of influence is 
through the mother. If he can kindly convince her 
of some better mode, he will best promote the com- 
mon welfare by that course ; and can do no greater 
mischief than by laying down rules that imply, the in- 
significance of her judgment. It should be remem- 
bered, that the prominent blessing of the Christian dis- 
pensation as to human life, is, that it has made woman 
the joint and equal partner in domestic interests. If 
parents desire to make their children feel contempt 
for the authority of both of them, the readiest way to 
do it, is to dispute in their presence. Which of them 
is a child to obey ? The bringing up of children is a 
fearful responsibility. So great is it, that many pa- 
rents feel, that if they were not involved in it, and 
could have foreknown what it is, they never would 
have assumed it. But this distrust and dissatisfaction 



204 MORAL CLASS BOOK. 

is, in part, from their own errors. Have they ever 
seriously thought how this duty should be performed ? 
What books have they read ? With whom have they 
conversed ? What have they learned as to the best 
means of promoting the true interests of their offspring ? 
If they have done nothing to inform themselves, how 
can they be instructers to others ? Not only are pa- 
rents bound to know what is right, but they are bound 
to know how to use knowledge in a right manner. 
One rule to day, and a discordant one to-morrow ; 
harshness and severity at one time, and the most w T eak 
and injurious indulgence at another, are poor qualities 
for instructers. There must be, in these matters, as 
in every thing else, a best way. It may be found 
somewhere in, or extracted from, these principles. 
Children have as good a right to be happy as their 
seniors. Their happiness consists, in having, and 
doing, what will make them intellectually capable ; 
morally correct and amiable ; and physically pure, 
and strong. These ends will be obtained by a sys- 
tematic regularity, mildly, and kindly, but certainly, 
enforced. Love, respect^ and obedience, are its con- 
sequences. A child will soon learn, what it can have, 
and do, and what it cannot ; and it will soon know 
that it cannot ask again, for what has been, on due 
consideration, refused. The excellence of society 
has its root in infancy ; and that excellence is confid- 
ed to the care of mothers. Its seeds are planted in 
the cradle. 

276. Disappointments and Sorrows of Parents. It 
is not to be wondered at, that parents, who have, as they 
think, done all that parents should do, to make their 
children worthy, are afflicted, when their labor and ex- 
ertion do not produce the intended effect. Their rea- 
sonable hopes are disappointed ; their best feelings are 
tortured. An idle, ungrateful, dissolute son, is such a 
complicated cause of suffering, as may, if anything may, 
lead one to murmur at the order of Providence. It 
may be admitted, that such a parent is very likely to 
break out with complaints against the world. This suf- 



MORAL CLASS BOOK. 205 

fering, however keen and biting it may be, is not a 
natural, but a moral evil. There is a moral wrong 
somewhere at the root. Is it in the parent himself? 
Has he rightly understood the trust confided to him, 
in the true relation of a parent? Has he been austere, 
and uncompromising ? Has he thrown his child off 
from him, by severity ? Has he considered the nature 
of the human heart ? Has he given to that of his son, 
the support of good principles, and sound reason, to 
aid him to stand up against the temptations that assail 
youth ? Temptations which he ought to know to be 
inevitable. Has he watched the beginning of error, 
and drawn his child off from the descending plane ? 
But, perhaps the downward course has been long be- 
gun upon, and that art and deceit have made such pro- 
gress, that the child has been able to elude parental in- 
quiry. This can hardly happen with a watchful pa- 
rent, while his child is under his own roof. Perhaps 
the downward course has been begun upon, when a 
child is at a distant school, college, or in a place of 
business, preparing for manhood. If a parent has plac- 
ed a child where he cannot superintend him, or with 
those who do not undertake to do this, or who will not, 
if they do, the parent is not excused, because others 
are in fault. A child who is sent away from home, is, 
as the world now is, always sent into some hazard. 
The hazard is, when least, that the preceptor, guardian, 
and master, may be deceived. The seductions may 
be such as to plunge a boy into ruin, even before those 
who see him daily, and who mean to do their duty, have 
the least intimation of it. There must be error, then, 
somewhere. It is believed to be in society itself. If 
those who can order what society shall be, permit the 
means of moral ruin to grow up, and flourish among 
them, they may mourn, and call it a bad world, if they 
please, but they ought not to charge ^Providence with 
their sufferings. 

277. In all large cities, towns and even in villages, 
there are some persons, who live and thrive in whole, 
or in part, by aiding young persons to ruin themselves, 
18* 



206 MORAL CLASS BOOK. 

and to make life itself a burthen to parents. These 
persons are well skilled in the arts of seduction. They 
cannot go, and put their hands into a father's, or a mas- 
ter's pocket, and take thence what they covet. But 
they know how to put other hands there. They know 
what appetites to awaken, what desires to create ; and 
how to cultivate them, and make them deep rooted, 
and firm, so that no wind of conscience, can blow them 
over. They know what the fruits will be to them. 
Those who have been, by such means, withdrawn from 
the paths of innocence and virtue, and who have suc- 
ceeded in stifling the cries of conscience, strive to add 
to their degraded number. They place temptations 
before the unsuspecting, and lead them on ; and thus 
one plausible young villian is enough to seduce, and to 
poison a whole generation. 

278. This mournful course of seduction, profliga- 
cy, and crime, is called by some persons, the natural 
evils of society. Such persons are poorly instructed. 
They are as clearly mere moral evils, as murder is a 
crime. These are to be charged upon the parents 
themselves. Who are they who vote, and legislate in 
a free country ? Do not they make the laws, which 
send the accused to prison, and felons to the gallows ? 
Cannot these persons declare, by their laws, that their 
children shall not be seduced, and physically, intellect- 
ually, and morally ruined before their eyes ? Are not 
social communities instituted to declare and to enforce, 
obedience to the laws of nature, and of the Deity ? 
Have they not the power to do, what this high Author- 
ity commands to be done ? This power does exist, 
and is exercised on many subjects of insignificant cha- 
racter, compared with these. Suppose the legislative 
authority should declare it to be an infamous crime, to 
receive a minor into certain places ; and to take his mo- 
ney, or give him credit, for horses and carriages on 
the Sabbath, what social right would be thereby viola- 
ted ? Has any member of society a right, by any law 
divine, natural, or human, to help an ignorant, or perverse 
child, to ruin himself, for the reason that one can get a 



MORAL CLASS BOOK. 207 

living by such means ? If these contemners of parent- 
al hope and right, were to rob a parent, even to his last 
shilling, this could be endured. They would have 
taken that which came from the earth ; and something 
of like value, can, by industry, be drawn from the earth 
again. But who can purify a corrupted heart; restore 
to sanity, a perverted and bewildered mind ; or, cleanse 
the body from the leprosy of vicious decrepitude ! It 
cannot be doubted, that every civil community, has the 
power, and the right, to take all such measures as will 
best secure the ends, and purposes, for which it was 
instituted. If, then, the trustees of this power, pervert 
and abuse it ; if they ignorantly, or wilfully neglect, 
and refuse to take the good which is allowed to them, 
they ought, at least, not to add impiety to their trans- 
gressions, and charge the Creator, with their own fol- 
lies and sins. 

279. Maternal Intemperance. It seems unkind to 
connect the word intemperance with the honest per- 
formance of a mother's duty ; but it would be unkinder 
not to do it. The desire to do the most, and best, for 
children, often leads mothers into a course of slavery, 
anxiety, and exhaustion. It undermines their physical 
strength ; it narrows the intellectual circle in which they 
move ; and that circle becomes so contracted, at length, 
that it excludes all but children, unless the husband 
can find a place in it. This is, undoubtedly, a mistake. 
This world was made to live in. Children must learn 
that truth, at some time. The sooner they learn it 
the better. They have to learn also, that they must 
depend on themselves ; and take care of themselves. 
If a child finds that its parents always think for it, and 
that it need not have any thoughts of its own, it will not 
have any. If parents would do justice to children, they 
must take care of their own health, and mind, and keep 
the run of the world ; and keep in view, that they can 
best fit their own children for social duties, by availing 
themselves of all reasonable opportunities to know how 
those duties are generally understood, and performed ; 
or disregarded, or unknown. Children should be push- 



208 MORAL CLASS BOOK. 

ed forward, and made to try their strength with their 
equals, and not kept in seclusion. They need, as their 
seniors do, objects, with which to compare themselves. 
The mother's duty is to see, that these objects are pro- 
per ones. She needs to see those objects herself, to 
enable her to make her own comparisons, and thereby 
to repress errors, and advance the commendable qual- 
ities. 

280. Brothers and Sisters. These relations make 
a very great mistake, as to the real good of life, in not 
cultivating a cordial and affectionate friendship with 
each other. In early lifej they are apt to be in each 
others way ; and to have irreconcilable wants ; thus, 
they very soon fall into alienations. They cannot, 
however, shake off the laws of nature. They must 
have an interest in each other, whether they will, or 
not ; and it will essentially promote their mutual wel- 
fare, to have a kind and gracious one. The common 
causes of their differences are exceedingly insignificant, 
and often are contemptible. They will see the day 
when they will so think of them. The time presses 
hard upon them, when they will need counsel, support, 
and some one to care for them in a manner, which 
none but brothers and sisters, can do. When all has 
gone on well, from the cradle upwards, among such re- 
latives, they become to each other, not only the most 
useful friends, but the most agreeable companions. 
They are the natural confidants, when it would be fol- 
ly to trust any one whose sympathy, and solicitude, 
may change. Brothers and sisters who are thus bound 
together by affection, sometimes hazard the connexion, 
by volunteering friendly, but very unwelcome commen- 
taries, and advice. This is a very delicate matter. 
Giving unasked advice, on any occasion, requires very 
great discretion. If one sees that his brother is blun- 
dering, there are many modes of so approaching him, 
as to lead him to find that he needs advice, and of put- 
ting him in search of it. If there be a right understand- 
ing, he will go where he is sure of having the best and 
sincerest. To assume a dictatorial authority over a 
brother, is to inflict a wound on self-love which can- 



MORAL CLASS BOOK. 209 

not be forgiven. We have already noticed the value 
of civility, and politeness, between such near connex- 
ions. And we add, that sincerity and truth are no 
where more profitable and necessary. ' Familiarity 
breeds contempt,' is a true old saying, and is very apt 
to find an application of its truth, in the intercourse of 
brothers and sisters. If it do so, it must be because 
they are very ignorant of the precious privilege which 
the laws of nature have given them. Though they do 
dwell together, in the closest intimacy, each one has 
his, and her, own ' individual circle,' into which no one 
should come uninvited. Within that, is the very mar- 
row of self-love, which is never touched, offensively, 
without exciting enmity. 

281. Domestics. From the earliest ages down to 
the present day, there have been different classes in so- 
ciety. This necessarily arises from the very order of 
society. The well established, and very proper right 
of inheritance, and the ability which some members of 
society have to acquire, and which others have not, the 
difference of education, and other obvious causes, ne- 
cessarily produce these distinctions. Who among the 
various classes, is the most contented and happy, is 
quite another matter. There must be some to serve, 
and some to be served. They are mutually depen- 
dent. We refer, at present, to domestics, by which 
we mean those who constitute a part of a family for 
wages, or otherwise. We hear great complaints, 
sometimes, of these persons, and sometimes great com- 
plaints from them. This connexion is regarded as one 
of the miseries of life. It is not necessarily so, and is 
usually, the fault of those who command, rather than of 
those who serve. 

282. Servants, masters, and mistresses, have the 
same sort of bones, muscles, heads, and hearts ; the 
same self-love, and the same sensibilities. All rational 
and well instructed persons, consider that servants are 
entitled to be esteemed and respected, according to 
their merits. That they have, as well as every body 
above them has, a right to be happy. They are enti- 
tled to be spared when sick ; advised and relieved when 



210 MORAL CLASS BOOK. 

in trouble ; and to be made as comfortable as the cir- 
cumstances of the parties permit. If they are persons 
of religious impressions, their accommodation is to be 
consulted. They are to be counselled as to saving 
the fruits of their labors. The commands given 
to them should be plain, clear, uniform, and not con- 
tradictory, and capricious. They are not to be com- 
manded with virulence, and reproach, but gently, and 
rather by request. Children who are permitted to be in- 
solent to the dependent, are permitted to do unchristian, 
and highly reprehensible acts. Servants, in common 
with all who wear the human form, are entitled to civil- 
ity. We know not, in this changing world, whose turn 
it may be, in a very few generations, if not in the pass- 
ing one, to be masters or servants. To fret and be ill 
tempered about one's servants, ill becomes the dignity 
of any one. If they are troublesome, unworthy or un- 
grateful, the remedy is to dismiss them, and find others. 
It may be assumed that all persons who are served, may 
be well served if they choose to be so ; when they are 
not, it is their own fault. If there were no just cause 
of complaint against masters and mistresses, there would 
be much less against servants. If all persons understood 
and practised on these truths, the good qualities of ser- 
vants would be more common, and thus, one more 
cause of human misery would be diminished. 



CHAPTER XXXI. 

Misfortunes, Sickness, and Death. 

283. We have, at length, found, if they are to be 
found, the causes of natural evil. There can be, it 
is said, no ignorant or voluntary immorality, in misfor- 
tunes, sickness, or death. It is as easy, 

1 To vindicate the ways of God to man,' 
on these subjects as on any others. What are misfor- 
tunes ? They are said to be the happening of some unex- 



MORAL CLASS BOOK. 211 

pected event, which could not be foreseen or prevented. 
How many of those events which do happen, could be 
foreseen, and prevented ? In alluding to a recent calami- 
ty to explain this, we do not mean any reproach or unkind- 
ness, but to place a plain principle in a clear light. The 
inhabitants of a closely settled town, are engaged in 
rendering their due homage to the Creator. A single 
spark emitted from a chimney, or the taking fire in the 
soot of a chimney, or the using of light combustibles 
for a lawful and commendable purpose, begins a con- 
flagration, which reduces that town to ashes. The most 
complicated suffering and distress, accompany, and 
follow in the train of this evil. Fire will undoubtedly 
consume. This is a law of nature. That law has 
shown its application in this case. Is this, therefore, 
a natural evil ? We think not. This is a moral evil. 
It is one, however, so entirely free from all intentional 
wrong, as to command the most sincere sympathy, and 
charity. Yet it is a moral evil. Fire was given to 
serve ; not to tyrannize, and ruin. It can be command- 
ed. The very giving it an opportunity to tyrannize, and 
destroy, is a moral evil. There might have been, by 
human agency, such a course of conduct as would have 
prevented the original cause of the evil. We are ca- 
pable of this kind of care and foresight. We think it 
is exacted of us, for our own good, and for the good 
of others. But would such extreme caution make life 
a slavery ? We think not. Life was given to us for 
action, and for use, and to preserve all things necessary 
for use. Is it best to observe this law, or to have one's 
town made a desolate ruin ? 

284. A ship is struck by lightning at sea, and set 
on fire. The ship's company do everything that cour- 
age, strength, and intelligence can do, to extinguish the 
fire, and save the ship. They find it impossible ; they 
then obey another law, which commands to do the great- 
est good to themselves which is possible. They escape 
from their burning ship in their boats. They are over- 
whelmed by the sea, or starved to death. No human 
exertion could prevent this mournful catastrophe. Is 



£12 MORAL CLASS BOOK. 

not this a natural evil ? This is the operation of a 
general law, which happened to occasion loss of pro- 
perty, and of life. Suppose the ship to have been where 
she should be ; and that all wise precautions had been 
taken to prevent the injurious action of the electric fluid 
on her ; still the destruction is not a natural evil, unless 
one be prepared to say, that the Deity erred, in provid- 
ing in his creation, for the action of this fluid. Surely 
this fluid never acts but for purposes consistent with 
infinite wisdom, and divine benevolence. It may be a 
far more efficient agent in the material world, than hu- 
man research has yet been able to disclose. The ship 
owner, and the navigators, may have been unfor- 
tunate, that the ship, and its company, were at that 
spot, at that time. But no one will contend that the 
electric fluid must not act, because it sometimes de- 
stroys property, and life. 

285. A child falls, and its limbs are thereby broken ; 
its spine is deranged, and it becomes a hump-backed 
cripple for life. This is very far from being a natural 
evil. Some one was greatly to blame in permitting a 
child to be in such a situation, that such an accident 
could happen to it. But because this, and similar sor- 
rowful misfortunes may happen, are we to suspend the 
laws of gravitation ? Let one imagine, if he can, what 
would be the effect of such suspension. Our duty is to 
know what these general laws are, and to provide, as in 
most cases we may, against their injurious effect. It 
is not an uncommon occurrence in this country, that the 
passengers in a stage coach, are terrified, maimed, or 
killed. It has become almost fashionable to scatter the 
limbs, take off the skins, and take away the lives of 
passengers in steam boats. Such things are not only 
not natural evils ; they are moral evils that are clearly 
crimes. Suppose the immediate agents in such scenes, 
were indicted, when death happens, for manslaughter, 
ought they not to be convicted ? Suppose proprietors 
were sued for damages, in cases where death does not 
follow, ought they not to be held to pay them ? The 
ground on which such evils are crimes, is this : — rea- 



MORAL CLASS BOOK. 213 

■S'onable precaution, and care, would certainly prevent 
these evils. The neglect of such precaution and care, 
whereby persons, who are lawfully engaged, are depriv- 
ed of life, or otherwise seriously injured, ought to be 
regarded as malicious intent,* 

286. Sickness and disease are commonly regarded 
as natural evils. Some persons die from original fee- 
bleness of constitution. This may, perhaps, arise from 
some moral wrong, if it were traced back to its origin. 
It probably did so arise. The power of connecting 
Cause and effect, does not permit such matters, in the 
present -state of information, to be clearly understood. 
It is well known that many inherited evils flow from 
immorality. It is much more rational to suppose, that 
this is frequently so, from some error, or short sighted- 
ness, which further progress in science may prevent, 
than that the Deity errs in the formation of man, since 
no such mistakes are discerned elsewhere in his works. 

287. If all cases of sickness could be examined and 
compared, it would surprise one to find, how large a 
proportion of them arise from ignorance, indiscretion, 
folly, and crime. It might be useful to show what these 
are ; but this would require, not one, but many volumes. 
We select one or two prominent instances, because they 
relate especially to the young. An accomplished well 
educated female, knows how to clothe herself to meet 
the severity of our winter climate. She conforms to 
her knowledge, and keeps herself w T ell. She is bidden 
to a fashionable party. She throws off her warm gar- 
ments, dresses herself in thin apparel, so far as this ex- 
tends, leaving parts of her person, not only without 
dress, but indecently naked. She proceeds to a crowd- 
ed apartment, and soon breathes an atmosphere fit only 



* It was the pleasure of the great Frederick of Prussia, to make 
his soldiers wear immense cocked hats on parade ; these were often 
blown off by the wind. He ordered that hats should not be blown 
off; but the wind did not regard this order. He then ordered, that 
every seldier who lost his hat, should immediately receive forty 
Lashes in lront of h\s regiment. After that order, the wind lost its 
j)Ower, and no hat was blown off. 

19 



214 MORAL CLASS BOOK. 

for vermin. She engages in the dance, and under the 
joint effects of artificial, and animal heat, and her own 
action, the veins, arteries, and minutest vessels of her 
frame, are expanded, to the utmost. In this state, and 
without any protection but a shawl, she goes forth into 
the cold midnight air. Her lungs must breathe this air ; 
and her whole system undergoes a violent contraction. 
She returns shivering to her apartment. The next day 
she has f a cold ; ' the next week a cough ; the lungs 
cannot endure the shock they have received ; they yield 
to natural law, and become the seat of disease. This 
is the common case of consumption, and in a ' little 
month ' this blooming, happy child of fashion, is gone 
from the earth. Is this a natural or a moral evil ? The 
world says it is a natural evil ; and bereaved parents call 
on their friends for tears of sympathy. 

288. A young lady thinks that she must make her- 
self look as pretty, and attractive, as she can ; and so 
it is her duty to do, provided she knows what is the true 
meaning of pretty, and attractive. Her hair must be 
formed, and adorned, and so it should be ; for it is wo- 
man's natural and most beautiful ornament ; the more 
tastefully, and elegantly, it is disposed of, the belter ; but 
craping, tangling, and hot irons, are out of place in this 
matter. It is a reasonable pride to have a well propor- 
tioned foot. Such a foot is not made by crowding a 
quantity of foot into a shoe which can but just contain 
it without bursting. This is so unnatural a disposal of 
the foot, that the mistaken beauty must make her com- 
pensation to the law she has broken. It is a costly one. 
She finds, that from her womanhood to her old age, 
she must walk on feet disproportion ably large in conse- 
quence of bony protuberances, and some others more 
sensitive than bone. She learns, at last, that to have 
a smooth, handsome, useful foot, it must never be put 
into a shoe which will not easily and pleasantly contain 
it ; and this is a sort of foot which she has put it out of 
her power to have. Another article in the list of at- 
tractions, and prettinesses, is a very slender waist. It is 
very difficult to discern the principle to which this sen- 



MORAL CLASS BOOK. 215 

iiment, as to beauty, is to be referred. Beauty among 
the negroes of Tombuctoo, in Africa, is measured by 
the degree of fatness. A woman who is too fat to walk, 
is supremely beautiful. Certain of the barbarous na- 
tions have fashions which outrage nature ; among them 
are, compressing the head in infancy, until it takes a 
pyramidical form ; also, such compression as will pre- 
vent an upward growth, and occasion a deformed ex- 
tension at the sides. So, the well known fact of the 
compression of the foot among the Chinese ladies, 
that motion on the feet becomes impracticable. We 
' enlightened ' Americans regard such perversions with 
pity. Yet no one of them is so unnatural, and ruinous, 
as the slender waist. 

289. First, this is not beauty. If the ancient Greeks 
in their best days of splendor, refinement, and glory, 
were admirable for anything, it was for the knowledge 
of natural and elegant proportions. In this respect they 
have been regarded, for more than twenty centuries, 
as unimitated and inimitable. They understood, emin- 
ently, the natural symmetry of the human form. They 
gave, what they deemed, to be the most perfect, to their 
marble representations of their Deities. They did not 
give to Venus, to Diana, and her handmaids, waists re- 
sembling an inverted sugar loaf; but gathered the flow- 
ing robes around the firm bony structure of the breast, 
with a cestus or girdle. This is real, natural beauty, 
and will so continue to be forever, although every 
young female in the United States should continue to 
demonstrate, that they believe the figure of a wasp to 
be the truly beautiful. 

290. Second. The slender waist is not beau- 
tiful, but the destroyer of beauty. The compression 
which makes slenderness, is applied in the yielding 
part of the system, where the ribs begin to shorten, 
and is continued down to the hips. This happens to 
be, precisely, that part of the system, on which com- 
pression is, by the law of nature, absolutely forbidden. 
Within this little circle, made as small as it can be by 
force, the great action of the system, on which life de- 



216 MORAL CLASS BOOK. 

pends, must be carried on, or stop entirely. The heart* 
the lungs, the great veins, and arteries, the stomach, 
the liver and the spine, are all forced into a space 
which is hardly large enough for any one of them to 
act in^ naturally, alone. The functions of each one is 
impaired} the action is perverted, or prevented. The 
blood cannot flow ; it stagnates, and being deprived 
of motion it becomes impure. Nature shows her dis- 
pleasure in ' beauty spots? on the skin, in a red raw 
looking complexion, occasioned by the loitering of the 
blood in the small vessels ; or if not so, then by a 
sense of heaviness and giddiness in the brain, blood- 
shot eyes, swollen feet and ankles; swelling of the 
throat; and pains in the region of the girdle. We 
hear, sometimes, of a young lady dropping dead in a 
dancing room. It is wonderful, that such accidents 
do not happen in every dressed dancing party* That 
it does not, can only be accounted for on the suppo- 
sition, that the united strength of the lady, and her 
assistant, cannot girt her quite tight enough to -produce 
this mournful catastrophe. 

292. Third. This slender standard of beauty in 
point of reason,, and good sense, is as much below 
that of Tornbuctoo, as the former is physically smaller 
than the latter. The Tornbuctoo beauty has, at least,, 
something pleasurable in the process of her trainings 
while the American beauty has only present inquietude 
consequent pain, disease, and unfitness to perform the 
duties for which she was made ; and meets, at last, 
an untimely, voluntary, suicidal death. It is a most 
astonishing delusion, this ! It is one of the most di- 
rect, complicated, inexcusable violations of all law, 
that can be conceived of. If one remonstrates with a 
young lady on this subject, she firmly denies that she 
is laced tight; that she cannot be comfortable if she 
were not tight enough to feel that she is laced ; that 
none of her sufferings are occasioned by her girdle. 
Nothing can convince her of her error. When, at 
last, she ceases to be a light, airy, happy, pleasure- 
giving, pleasure-taking product of the bounty of nature ; 



MORAL CLASS BOOK. 217 

and is exiled to her chamber, and forced to busy her- 
self with medicinal prescriptions, and is cut off from 
all visits but those which are made to feel her pulse, 
and look at her tongue, still she persists that her suf- 
ferings have nothing to do with tight lacing. Per- 
haps, we have found at last ; one natural evil. If it be 
true, that the rational beings who are to be, (if they do 
not disqualify themselves to be) the wives, and mo- 
thers of American citizens, cannot be made to see and 
feel, that they are doing all they can to make them- 
selves unfit to be wives and mothers, then, certainly 
this is a natural evil ; nor only so, it is a most serious 
national evil. 

293. There is a kind of bodily pain and suffering, 
which is universally considered to be natural evil. This 
arises from rheumatism, gout, fevers, wens, cancers, and 
the formation of substances in the cavities of the body, &c. 
In such, and similar cases, when they are irremediable, 
there must be a life of wretchedness while it lasts, and 
a distressing close of it. It is said that such evils can- 
not be foreseen nor prevented, but are inevitable, and 
prove the misery to which human nature is sometimes 
subjected. It is assuming a great deal to say, that the 
causes of such evils will never be so far understood, 
as that they can be prevented. If we contrast the 
science of physics, at this day, with what it was in former 
times such assertions are not rational. What has be- 
come of leprosy, of many horrible cutaneous diseases, 
of the small pox ? What have the discoveries, and 
inventions in chemistry, and of the action of matter 
upon matter, already made known ? How much have 
art and science accomplished ? Is all done, that ever 
can be done ? Comparative tabular records demon- 
strate, that human life is more enduring, at this day, 
than it has been, in any modern age of the world. As 
science, morality, and virtue diffuse their beneficial 
influence, this will, undoubtedly, become more and more 
so, unless nature be capable of fraud and deceit. It is 
at least probable, that most of the class of diseases al- 
luded to, if not all of them, arise from some moral 
19* 



%m MORAL CLASS BOOK. 

wrong ; that is, from some ignorance, or disregard of 
rules prescribed to our order of being. Where there 
is not some physical, and incurable defect, as old as the 
subject in which it appears, disease must be generated 
by some neglect, misuse, or abuse, known, or unknown 
to the sufferer. A cancer may arise from diseased cir- 
culation of the blood. That may be caused by mak- 
ing bad blood from unsuitable food ; or from local in- 
jury, perhaps, by which proper circulation is impeded. 
It is incredible, if this be so,, that there can be no pre- 
vention. A cancer resembles vegetable production. 
Will not science, at some time, detect the seed, and be 
able to extract it ? That agonizing disease i the stone,' 
is, undoubtedly, a concretion of substances, which be- 
ing brought to act on each other, obey the laws of na- 
ture, and form a body in a place in which human nerves 
are necessarily acted upon. Will not science find out 
how these substances acquire their qualities, and how 
to keep them apart, or neutralize them I But a much 
more interesting question is, whether it will not, at some 
time be demonstrated, that such evils spring from some 
violation of the laws of nature. 

294. There are very numerous class of persons, who 
suffer severely from what are considered to be natural 
evils. The employments of these persons require them 
to sit while they work. They are of both sexes. It 
includes students as well as those who labor with the 
hands. They bend over their work, and continue, a 
long time together, in an unnatural position. The ac- 
tion of the vital organs is impeded. Their powers are 
gradually impaired. By some sort of consequent ill- 
ness, the lives of such persons are shortened. Long 
before their departure, life becomes almost worthless to^ 
themselves,, and themselves a burthen to others. Un- 
til it be proved that it is impracticable, by very simple 
contrivances, to bring one's work up to the eyes, instead 
of taking the eyes down to one's work ; and until it can 
be shown, that occasional counteracting motion, in an 
upright and natural position, cannot be had, such kinds 
of evils, are not to be charged upon nature. 



MORAL CLASS BOOK. 219 

295. There is one evil which falls as heavy, and is 
as distressing, as any that can be named, and which is 
regarded as one in which religious resignation, and the 
balm of time, afford the only consolation and relief. It 
is the loss of innocent and virtuous children. When 
no parental ignorance or error, occasions this affliction, 
and when art and science are baffled, it is not proved, 
nor to be assumed, that the system of being is wrong. 
It is true that the affections, implanted in the human 
heart, for the wisest and kindest of purposes, receive 
an insupportable shock. The great object of parental 
life seems to be* defeated. The staff and comfort of 
old age, are broken, and destroyed. Yet, what has 
happened ? Death is to come to everything that lives. 
It may come sooner or later. If every one knew the 
moment in which he is to die, he would live under the 
sentence of death, however long he might live. In it- 
self, death, is no evil. Yet, there could be no living if 
there were no dying. These truths furnish no consolation 
to a bereaved parent. There must be a certain num- 
ber of deaths ; and when, and how they shall occur, 
(when ignorance and folly do not increase the number,) 
is in wiser government, than human sensibility can sug- 
gest. 

296. The deportment of the living, when distressing 
bereavements happen, and the manner in which the 
dead shall be disposed of, is to be governed by reason. 
A departure from what reason suggests, is a cause of 
common suffering. The remains of the dead belong to 
the earth. A very touching, long continued sympathy 
from the world, in general, is not to be expected on 
such occasions } if it exists at all it is slight, and tran- 
sient. Nor is this to be complained of; if all must 
mourn when one mourns, it would be truly a mournful 
world. By a natural, but irrational association, feeling 
and sensibility are still imagined to reside in the 
dead. There is no longer anything in them, and they 
should be respectfully, but tranquilly, consigned to the 
bosom from which they came. But, vanity, and a 
mistaken estimate of duty and propriety, make, of what 



220 MORAL CLASS BOOK. 

shorn J be a simple and natural accordance with the or- 
der of nature, and the will of its author, either an ab- 
surd ostentation, or a grievous and unnecessary afflic- 
tion to the living, or both together. It is not a reli- 
gious duty to assemble a mourning family, and its im- 
mediate connexions, and in the solemnity of prayer, to 
harrow up their souls, as is sometimes done. If life 
be a blessing, if the gift of children is of the Deity, it 
would better become us, when a glad mother has first 
beheld the new subject of her cares, and affections, 
then 10 address the Benefactor whom we reverence, 
in the language of gratitude and praise. Why should 
sobbing, and heart broken relatives follow the deceas- 
ed to the grave ? Is not this adding something, unne- 
cessarily, to the griefs of life ? There are always near 
and dear friends who can perform these duties. But, 
we apprehend that widows, and female children derive 
no consolation from this ceremony, which is to be 
measured against the agony which it occasions. Is it 
not irrational to regard death as is commnoly done ? 
are not the fine feelings of our nature called into ser- 
vice to make of death, that which it is not ? The inno- 
cent, the virtuous, and the pious, have no fear to die. 
Why, then, should it be dressed up in terrors, shrouded 
in mysteries, and made to be frightful, any more than 
other events, in the common order of the natural world ? 
It is to the wicked and impious only, that death should 
be terrible.'* 

297. We know not who the author of the following 
remarks, on mourning apparel, is. But as his thoughts 
are such as are entitled to the most entirp approbation ; 
as they are expressed so much better than we can pre- 



* In one of the accounts of George Washington's last moments, 
the scene is represented thus : Every thing that professional skill 
could do having failed to relieve Washington, his attendants remain- 
ed silent spectators at his bedside. Perceiving that they were pain- 
fully affected at his situation, and could not suppress their tears, he 
said, with a complacent smile, ■ J am dying, gentlemen ; but, thank 
God ! I am not afraid to die. 9 



MORAL CLASS BOOK. 221 

tend to express any thoughts, we take the liberty to 
quote them at length. 

' Mourning Apparel. A sensible writer in the Con- 
necticut Observer states the following objections to the 
foolish fashion, which has so long prevailed in relation 
to mourning apparel : 

( 1. As a general practice it is no real expression of 
grief for the loss of our friends, nor is it so considered. 
It is adopted by all classes ; by the covetous heir, whose 
heart beats with joy at any event which puts him in 
possession of his idol, as well as by those who are affect- 
ed with the purest emotions of genuine sorrow. An 
English writer has remarked that "the very time that a 
man shall mourn, and the very time that he shall half 
mourn, and the very time he shall cease to mourn, are 
fixed for him by the world, whatever may be the dura- 
tion of his own sorrow !" 

1 2. It is no mark of respect for departed relatives. 
The dark habiliments are assumed, whether the deceas- 
ed was virtuous or vicious, honest or fraudulent, sober 
or intemperate ; whether he was a man or a fool, a 
Christian or an infidel, a blessing or a curse to society. 

6 3. It imports no consolation to the bosom of sorrow. 
It alleviates not the wo which flows from a bereaved 
heart. It offers no balm to its wounds. It equally 
fails to assuage excessive grief, and to excite that which 
is proper. 

' 4. As a memento of departed worth it is superfluous. 
The heart of true friendship needs it not ; the object 
of its affection is engraven there too deeply to be effa- 
ced. The mock mourner is unaffected by its sable hue. 

4 5. It conveys no moral or religious instruction to the 
mind. It excites no mourning for sin ; no submission 
to God ; no parting with the world ; no desires for heav- 
en. Neither the solemn realities of the scene of death, 
nor the affecting and admonitory truths of the word of 
God, can be enforced by it. 

' Our objections to the custom are founded principally 
on its positive evils : 

' 1. It is extravagant, and absorbs a large amount of 



222 MORAL CLASS BOOK. 

funds which might be appropriated to far more useful 
purposes. 

' 2. It presents strong temptation to pride and dis- 
honesty, and has often robbed the widow and fatherless 
of their bread, and the creditor of his due. 

'3 It is a violation of the command, " Be ye not 
conformed to this world." 

i 4. It diverts the attention from the voice of the Al- 
mighty in his instructive Providence. It occupies the 
mind, as well as the hands in that solemn period, which 
is so peculiarly favorable for the soul to retire within 
itself and contemplate its character and destiny.' 

If such changes should be made as the good sense 
of these remarks calls for, those who make the law of 
fashion, and who can decide as to what shall be imita • 
ted % must begin. 



CHAPTER XXXII. 

Recreations and Amusements. 

298. We have had occasion to show repeatedly, in 
preceding pages, that this state of being is one of al- 
ternate action, and repose. There must be serious 
action, and there must be amusements. It was in- 
tended that mortals should be pleased, and happy, if 
they deserve to be so. Those who maintain that life 
is to be an interrupted scene of labor, and gravity, are 
we hope, and believe, entirely mistaken. We discern 
nothing in the natural world, nor in man's peculiar 
constitution, nor relations, which gives the least coun- 
tenance to such an opinion. Amusement, like every- 
thing else, in which free agency is concerned, may be 
innocent, and grateful; or improper, pernicious, and 
introductory of the worst of evils. Young persons 
must have the former, or they will seek out the latter. 



MORAL CLASS BOOK. 223 

It is the duty, and the interest of parents, to lead chil- 
dren to take pleasure in such things as can be approv- 
ed of; and to divert children from such as must be 
injurious to them, and afflictive to those who are deep- 
ly interested in them. We apprehend that there may 
be persons, and classes of persons, who will disagree 
with us, on this subject, as they may have done on 
some, which have been already touched upon. We 
should deeply regret to displease any one ; but, on a 
matter so important as the making good citizens, and 
good moral agents out of children, one should not hes- 
itate to speak frankly, and sincerely. If wrong, per- 
sons better able to judge, will take care that no evil 
visit them, in consequence of such error. 

299. Amusements are physical, or mental. It may 
be more proper to say that there may be, first : 
amusements which are intellectual; and second: 
such as consist of some bodily motion, in which the 
mind is, more or less, interested. If there be such 
distinctions, athletic sports may be of the second sort. 
The simple use of the eye, of the ear, and of the im- 
agination, may be of the first sort. It is believed, that 
all amusements must have some contemplated end, or 
result, whether that be defined and certain, or contin- 
gent. We believe so, because everything in this 
world seems to be moving on, to some purpose. One 
whc is acting without knowing for what, is neither la- 
boring, nor amusing himself, but is trying to get rid of 
himself, and of time. The most captivating sports are 
those which are contingent : that is, sports or occupa- 
tions, wherein the result may be highly favorable, or 
otherwise. No one engages in them without expect- 
ing to come out on the successful side. Hence hunt- 
ing, fishing, winning or losing sports, horse racing, 
and gaming, are of this order. The hope of success is 
a very high excitement. But, the mortification and 
distress of failure, ever far exceed the pleasures of 
success. It must be obvious, that we are merely at- 
tempting to find a principle, and by no means approv- 
ing of some things which have been named ; that prin- 
ciple we take to be, action to some end, or purpose. 



224 MORAL CLASS BOOK. 

300. Every one admits that the mind, and moral 
faculties, are to be developed, and strengthened, and 
made to do the best, by exercise. This is equally 
true of physical power. Every action, which it can 
be proper to do at all, ought to be done in the best 
way ; otherwise we do not answer the end of our being. 
In the vegetable, and animal departments, all proper 
care, and cultivation, tend to use, and beauty. Is 
there any reason why the physical powers of man, 
should not have care, and cultivation, to the same 
ends ? Those who prefer a stooping, lounging, awk- 
ward, graceless, figure and motion, may be on one 
side of the question ; those who think that it w r as in- 
tended that man should be an upright, easy, frank, 
comely, and convenient being to himself, and pleasant 
to all within whose observation he may come, will be 
on the other. As we most decidedly agree with the 
latter class, w r e shall try to show in what w T ays we 
think their object may be effected. 

301. There are many persons who think it is un- 
lawful to bear arms. It is very much to be desired 
that all the world were of their opinion. But since 
that opinion is not likely soon to become the general 
one, we may borrow, from the profession of arms, an 
illustration much to the purpose. The object of dis- 
ciplining men with arms, is to make them, individually, 
and collectively, as powerful, and effective, as possible. 
There has been but one opinion among military men, 
from earliest ages to the present ; that soldiers must 
be straight, easy and graceful. The first thing to be 
done with a recruit, is to break him of his ungainly 
habits of body, and limbs ; and to bring him into an 
upright position. The next is to give him the free 
use of all his muscles. The last, is to make his move- 
ments easy, and graceful, so that one part of himself, 
shall not be a burthen to another. A man can protect 
himself, and be most effective against others, in propor- 
tion to his excellence in these qualities. Warriors must 
be supposed to have discovered, and to have practised 
the best modes of making out of man, the best ma- 



MORAL CLASS BOOK. 225 

^hine for disabling and putting his fellow men to death. 
In the use of arms, not only the musket, but the sword, 
the lance, and pike, are to be handled. The person 
must be capable of carrying a heavy burthen, and 
moving over a long space, in a short time. The dril- 
ling which a soldier gets, qualifies him to effect all 
these objects, in the best manner. It may be conclud- 
ed, therefore, that military discipline, (if it were not 
for the purposes for which it is given) is consistent 
with the principles of nature, in giving the bones a 
proper position, and in giving the muscles their proper 
use, and power. If strength, facility and beauty of 
motion, are good qualities for soldiers, in the use of 
human muscles for their purposes; they are good 
qualities of every person who moves, for any and every 
purpose, for which motion is lawful. 

302. Although the frame of man is so made as to 
permit him to assume an endless variety of positions, 
and to apply his strength in all of them, he does, or 
should, return always, to an upright position. No es- 
sential deviation from this position, can possibly be a 
natural one, but for a temporary purpose. This is prov- 
ed by the framing of the human bones. This framing 
shows, that when one walks, it was intended that he 
should be perpendicular ; if he walk in an inclined posi- 
tion, he has not only to move himself, but to resist the 
power of gravitation, at the same time. The muscles, 
in such case, have a strained and unnatural duty to per- 
form. It seems to have been intended, by the same 
sort of proof, that human beings should walk with the 
lower limbs, that is, from the hips downward, and not 
with an unmeaning and ungraceful action of the whole 
person, as is often seen to be done. 

303. As to the best modes of acquiring strength, 
ease, and grace, there may be very different opinions. 
There are many persons who think the discipline of 
dancing, a proper mode ; and others who think this 
highly improper. We would not run against any opin- 
ions whether they be well, or ill founded. But as to 
dancing, just like every thing else, it may be misused 

20 



226 MORAL CLASS BOOK. 

and perverted ; or be made to be an innocent, healthy, 
and commendable accomplishment. There is no mode 
so much within the reach of the community, in general, as 
this. Properly taught it brings out the power of the mus- 
cles, and gives them their natural action; all natural motion 
is graceful. The motion of birds is exceedingly beau- 
tiful ; that of animals is generally so ; that of young 
children is always so, until they acquire something un- 
natural ; the flowing of waters, and the action of the 
winds, (in most cases,) are graceful ; the latter is proved 
by the waving of the trees, of the grainfields, the float- 
ing of the flag, &lc. The most graceful object in na- 
ture is tranquil smoke. Why should not man conform 
to this general law of nature? Dancing well, is one 
mode of conforming. Possibly, it is considered frivo- 
lous and corrupting. Nothing is frivolous in this 
system of being, which is innocent, pleasing, and 
adapted to promote healthy action. Persons who 
are capable of being corrupted by dancing, will certain- 
ly find some much more effective mode to become so, 
if this be denied to them. Dancing among the very 
young, is usually conducted under the eye of discreet 
seniors ; and well educated adults need no supervision 
in dancing, but that of good sense, and their own self- 
respect. But suppose dancing could in any case be 
perverted, so may every thing else be. If we are to 
do nothing till it is impossible to err in doing it, what 
will there be for any one to do ? 

304. As to dancing, we shall speak from long contin- 
ued observation, and sum up the judgment formed of 
it, thus: 1. Dancing satisfies the demand of nature for 
action. 2. It is action for both mind and body. 3. It 
is action, which begins, goes on, and ends, with the 
attainment of an object. 4. It brings the human fig- 
ure into its proper position, and developes the power 
and uses of the muscles. 5. It is a social, and not a 
solitary pleasure. 6. It is an innocent and refining 
pleasure, because it brings both sexes to be acquainted 
with each other, and improves the manners of both. 
7. It is accompanied by music, which is one of the 
most elevating and grateful pleasures known to man. 



MORAL CLASS BOOK. 227 

8. Dancing is a dictate of nature. It has been made 
solemn among savage warriors ; a mode of exalted wor- 
ship among the pious ; one manner of showing social 
gratification, among dignitaries. It has found its prop- 
er place at last, in being a social, rational, elegant 
amusement; which delights those who engage in it, and 
those who are spectators. 

305. Music. It is one of the most convincing proofs 
of the benevolence of the Deity, that he has so formed 
the human ear, as to make it capable of finding a ra- 
tional, and elevated pleasure, from the action of sound. 
There might have been organs of speech, and ears to 
hear, without imparting to the ear, the power of know- 
ing and delighting in music. It must have been intend- 
ed that this gracious gift should be used, and (most pro- 
bably) as one mode of praise, and thanksgiving, as well 
as for innocent pleasure. Christians, in general, un- 
derstand this gift to be properly applied in worship ; and 
it may be, and often is found to be, one of the most 
impressive and affecting parts of it. It may be that this 
page will fall under the eye of some one, who knows, 
what may be fell from hearing sacred music in St Peter's 
Cathedral in Rome ; or St Paul's church in London ; 
or from hearing the grand organ at Haerlem in Hol- 
land. Music may be perverted, and may be the vehi- 
cle of defiling thoughts; it may-be seductive, and help 
onward to folly, and crime. If, however, we were to 
strike out of use, all from which partial evil may arise, 
or which may be perverted, we must blow up the world. 
Music is action ; it is action to some end ; the end is in- 
nocent, and delightful. The enjoyment has the double 
advantage of being solitary and social. Music may be 
made to produce a sense of high moral feeling ; and it 
may be made to produce a feeling of very opposite cha- 
racter. The same rules must be applied to this sub- 
ject, as to all others ; that every thing was created, and 
for some good and wise purpose ; and that every thing 
must act, and will act, to some useful end, if human 
ignorance, or error, do not interfere. Nothing goes 
wrong, if man goes right. We, therefore, contend that 



228 MORAL GLASS BOOK, 

the power to make music is to be cultivated, and its ben- 
efits to be thankfully enjoyed. That music was intend- 
ed for man, may be seen in this : Let one consider 
what a variety of sounds, are continually made on, or 
near the earth's surface, and within human hearing • 
what a large proportion of them are pleasant sounds, 
either in fact, or from association with useful ends. 
Then consider the sounds made by the wind in passing 
through trees, and the flowing of water ;. next, those 
made by insects^ quadrupeds, and the feathered tribes.. 
Whenever one meets a painful natural sound, it is from 
an association of it, with pain, or terror. Many of these 
natural sounds are directly, or from association, exceed- 
ingly interesting and pleasing ; the music of birds is so, 
in a high degree, from both these causes. Was not 
this music introduced as a part of the system, quite as 
much because man belongs to it, as that birds do ? It 
cannot be known, what pleasure the mocking bird, for 
example, takes in his own astonishingly varied notes. 
But a human being who attends to this, and many oth- 
er songsters, if he have any ear to hear, any sensibility 
to be touched, and any thoughtfulness as to the why, 
and wherefore, of all things, feels, that these musicians 
were made for him, as well as for themselves. He 
feels too that they do not pin him to the earth, but send 
his thoughts upwards. For such, and many other rea- 
sons, which naturally suggest themselves, it must be, 
that pleasurable sound is a beneficent gift, and was 
meant, as all others were, to be used, cultivated, and 
applied to promote human happiness. 

306. It is consistent, that man, as he is so superior 
to all other animals, should be alike superior in the 
making and enjoying of musical sounds. He un- 
doubtedly is so. His voice (it would be more proper 
to say woman's voice) includes all the sweet sounds 
which can be made, by all other animals. He has by 
cultivating this power, by apply ing the atmosphere through 
the human lungs, and by delicacy of touch, and by 
bringing substances in contact with each other, and, by 
sending the wind through that wonderful work of his 



MORAL CLASS BOOK. 229 

own hands, the organ, found the means of rendering 
just tribute to the Most High, and of softening and pu- 
rifying his own heart. No doubt music was given to 
mortals for their amusement ; and that it is their duty 
to take it so, and be thankful for it. Whether thank- 
ful, or not, they have so taken it. Music is as old as 
man is. It is seen wherever man is seen. The wil- 
derness of the savage, echoes with it, and so does the 
splendid palace of the king. It goes with the solitary 
laborer ; it is the friend and comforter of the oppressed, 
and sorrowful, when they can find none other. It is the 
poor man's friend, the rich man's luxury ; it is the lens 
of the imagination, through which are seen one's native 
home, one's early days. The philosophical value of 
music is, its conformity to the system of which it is 
found to be a part ; that is, making music is doing 
something, which has a beginning* progression, and end, 
to a pleasing and useful purpose. Why is history in- 
teresting? Because it carries the reader along, and 
awakens curiosity, and proposes to him a solution, when 
he comes to the end. When the products of im- 
agination, (which to be of any value must conform to 
the same rule) are aided by harmony, they are cap- 
tivating. There were, before the art of printing (as 
we suppose) made them less valuable, persons, whose 
business for life it was, to sing history; such were the 
minstrels* and trobadours, of former days. 

307. We have ventured to say so much on the 
subject of music, because it may be an employment 
which will do two things, first, furnish children some- 
thing to do ; and secondly, to make the something 
done, morally useful and pleasing to themselves, and 
to parents, friends, and associates. And, finally, be- 
cause proper poetry, sweetly sung, never yet made 
any mortal less worthy ; but has touched, stayed, and, 
perhaps, reformed, many a backsliding heart. The 
American people have few amusements. Some, 
which they have, they would be better without. 
They take amusement by violence, and often go far 
for it, and buy it dear. Amusement should be one of 
20* 



230 MORAL CLASS BOOK. 

the inmates of every family. A kind friend who is ever 
ready to take care that one does not abuse the trust of 
existence by idleness, nor obey the impulse to be busy, 
in doing that which should not be done. As such a 
friend, we venture to give music a cordial recommen- 
dation. 

308. Games at cards^ are a very common amuse- 
ment. They may be innocent^ but there is nothing to 
recommend them. They give no action to the body ; 
they are a very humble occupation for an intelligent 
mind. Whether the chances in distributing fifty-two 
pieces of spotted pasteboard, fifty successive times, 
in three or four hours, shall possess some of the en- 
gaged with fortunate pieces, and others with unfortu- 
nate ones, can hardly be said to be doing anything, 
to any useful end. When the sport is over, the thing 
proved, or arrived at, is that in this use of four hours 
of a short life, A counted so much, and B so 
much. This, however, is not the end usually propos- 
ed in playing cards. The cards are only the ma- 
chinery, which, with more or less skill, submits to the 
laws of chance, the result of emptying one man's 
pocket, and filling another's. 

Gaming divested of its delusions, and fascinations, 
is a contract of this nature. A says to B, ' I have a. 
$1000 which I came honestly by. I owe nothing. 1 
have no wife, no children, for whose benefit I ought 
to expend this money. I am under no moral obliga- 
tion which requires the expenditure of the whole, or 
any part of it; nor under any such to myself, which 
requires of me to keep this money, and supply the 
reasonable, and necessary wants, now unforeseen, but 
which may arise. I propose to you to place another 
$ 1000 with my $1000, and draw lots, which shall 
have both.' B replies, I am willing to take this risk. 
But drawing lots is soon done. When it is over, the 
winner will feel an emotion of mingled pain, and plea- 
sure ; the loser will feel an emotion of clear sorrow, 
chagrin and disappointment. We can prolong the in- 
terest,, and increase the pleasure, by going, not 



MORAL CLASS BOOK. 231 

for the whole ; but by units and tens. Let us put 
winning or losing, not on lots, but on the chance dis- 
tribution of cards which, when turned up 7 and 
compared, shall decide who loses, and who wins. 
This will engage us for some hours, and all night, and 
all the next day, if so much time be necessary, to ac- 
complish our object,' Now it is very plain, that the 
purpose here is to get money, on a contingency, but 
with the risk of losing, by the same. This is gaming, 
in whatsoever form the means of carrying it on may 
appear. It is a complicated violation of all law. 1. 
It is action ; but it is wrong, and perverted action. 
2. It is disposing of time, but it is among the very 
worst modes of disposing of it. 3. It is an impulse of 
the commendable desire of obtaining property ; but 
this is a mode condemned by every sense of duty. 
4. It is so condemned because, all notions of order 
demand, that acquirements shall be attempted, and 
pursued, by means which make one satisfied with him- 
self, and which occasion no suffering, or sorrow, to 
others. 5. It is untrue, that any human being ever 
has $1000 or any sum, which he has a right to dis- 
pose of in gaming. 6. A passion for gaming extin- 
guishes, or converts into a withering curse, every fine 
feeling of the human heart. Time, health, property ; 
the profane use of the tongue ; character, self-respect 
and peace of mind, are the sacrifices made at the 
gaming table. Unnoticed by the miserable victim, the 
shackles of habit are put on, which no earthly power 
can unrivet. When the gambler's last shilling is gone, 
he starts, as from a dream, into a full sense of the 
complicated misery, and ruin, in which he has involv- 
ed himself. He must then devote himself to infamy ; 
and submit himself to the power of a gravitation, which 
will bring him, inevitably, to the bottom of its abyss. 
The evils of gaming may be judged of by the number 
of suicidal deaths which it occasions, especially, in the 
great cities of Europe. 

309. All gaming for property leads, in proportion 
to its character, to such results. The means of gam- 



232 MORAL CLASS BOOK. 

ing, and especially with cards, (as they are the easy 
and most common implements in use) are regarded 
with the abhorrence which is associated with them, by 
all persons who feel an interest in the young. The 
young, and the middle-aged, have no need of cards 
for amusement. They may have many amusing oc- 
cupations which are innocent and improving. There 
may be persons in an advanced time of life, who are 
beyond the seduction of gaming, to whom the interest 
of a game of cards, may be an innocent and welcome 
amusement. Undoubtedly, friends who are met for 
social purposes, and who have nothing better to do 
with their time, hands, and minds* may play cards, in 
a manner to give no offence to themselves, or others. 
But it is pleasing to know, that the state of improve- 
ment is such, that in most social meetings, there are 
higher entertainments than that which cards afford, 
and which are justly in higher esteem. We allude, 
among other things, to conversation, of which some- 
thing is to be said in a future page. 

310. Chequers, or Drafts are an innocent, but un- 
profitable amusement. They take time which might 
be much better spent. Chess is a game generally 
known throughout the world. It is probably the most 
engrossing of any, in which property is not depending 
on the result. It is a game for the mind only, and 
keeps the body long inactive. It has all the philosoph* 
ical recommendations of interest. It is a trial of mas- 
terly skill against an adversary, in which a series of 
causes and effects are involved, leading to the result of 
victory. It is said to strengthen the mind. It certain- 
ly does so, as to chess playing ; but it remains to be 
proved that it does so, as to any other intellectual effort. 
There are many cases in life, where the playing of this 
game, is a grateful relief. It is a pleasant resort in ad- 
vanced life ; but as a love of it is easily acquired, and 
as it is a time-stealer, the young can do better, at some- 
thing else. 

311. Chess is said to be the favorite game of the 
Turks, and Chinese. This seems to be as it should 



MORAL CLASS BOOK. 233 

be. These nations are destitute of intellectual pleas- 
ures, and it is fortunate for them that there is such a 
game, to supply the demand for action. If one could 
clearly see how this demand affects different nations, 
and the same, in different stages, it would furnish a key 
to the necessary condition of nations. For example ; 
if the climate, the religion, the neighborhood, and the 
degree of cultivation of any people be known, it might, 
perhaps, be deduced, (like a sum in the rule of pro- 
portions) how a nation, so circumstanced, must act. 
Act in some way, it certainly will. In this way, pos- 
sibly, some ingenious person, might account for the hab- 
its of Pagan oriental nations ; and show that the narra- 
tive tact, and their amusing products of fancy, arise, 
naturally, out of their condition. And so, also, of the 
superstitious, and terrific cast of fancy's works, among 
other people. If there be anything in such suggestions, 
it affords this inference, that the sum of moral duty in- 
cludes the direction and government of the desire for 
amusement, no less than for the serious occupations of 
life. 

312. There might be games, one would think, adapt- 
ed to amuse children, and to be at the same time, inno- 
cent, and useful ones. Whatever they are, they must 
be consistent with the principle which requires a begin- 
ning, an interesting succession of circumstances, and a 
result, worth attaining. This is proved by what every 
one may have observed in the estimate which children 
make of toys, and playthings. The charm soon van- 
ishes, because, as soon as curiosity is satisfied, and it is 
known what the pleasure which the thing can impart, 
is, there is an end of it. Nothing is more natural than 
that a child should break its rattle. The noise it makes 
has become familiar, but what it is that rattles, must be 
known. Children must be busy. To require of them 
to be still, is to require what nature has forbidden. To 
place a child on a hard bench, and tell him to sit still 
there, two or three hours, without any employment for 
his hands, or mind, is as great a violation of natural law, 
as to require of him to stand on his head, for the same 



234 MORAL CLASS BOOK. 

length of time. There is an obvious want in the means 
of amusing children ; and we apprehend that it arises 
from disregarding the principles on which the construc- 
tion of physical, and intellectual being rests. If there 
were an extensive workshop, provided with every varie- 
ty of tools, with a proper superintendent, to which boys 
might resort on some proper arrangement; and where 
they could make articles for themselves, there can be 
little doubt that it would be diligently frequented. The 
reason is, that their little efforts, would be to some end ; 
and by natural means. * On the other hand, the gym- 
nastic machinery is fallen into disrepute. These ex- 
ercises are uninteresting repetitions to no end, except 
with those who realize that bodily motion must be had, 
to secure health. In such case, they endure the labor 
for the end in view. But the amusements of the young 
must be of a nature, to secure action to an innocent 
and useful end ; and health will take care of itself. 
Perhaps there may be some persons who can follow 
out this matter, and invent rational amusements. They 
would deserve to be regarded as benefactors, and would y 
probably, find a substantial reward. We cannot but 
remark, that there is one game, which is not known 
among us, and which is one of the most interesting, and 
healthful that can be played ; that of tennis. There 
are many things to recommend it, and among others, 
it is one sufficiently interesting to be played for itself, 
without adding to it, the zest, of winning or losing 
anything but the game. We incline to think that it is 
the game, of all others, which deserves the patronage 
of colleges, and seminaries; and is best adapted to 
develope the physical force. 

313. Conversation. The principal amusement of 
the American people (except eating and drinking,) is the 
interchange of thoughts by speech, or conversation, 



* Since this page was written, the writer has been informed that 
there is such an establishment at the Theological Institution, at An- 
dover, (Mass.) and that it has afforded all the interest and utility 
which is naturally to be expected. 



MORAL CLASS BOOK. 235 

which word is made out of the Latin words con and 
versor, and means literally, to be turned to or with 
The principle of this amusement is found in the law of 
association of thought. To show this, let it be suppos- 
ed that half a dozen persons assemble for a social pur- 
pose. As we cannot follow out a supposed conversa- 
tion, as this would require time, labor, and space, it will 
be sufficient to show the main topics which might arise. 
One of the persons, asks ' What is the news ? ' ' The 
Russians are said to have retreated over the Vistula.' 
Then might follow, the state of the Russian empire, the 
character of the Poles : — their means ; their persever- 
ance ; Kosciasko ; Washington ; the American revolu- 
tion ; its effect on Europeans ; its consequences to 
Americans ; past experience ; present state of things ; 
probable events, &c. &c. From such a simple illustra- 
tion, it is apparent, that one thought brings up another. 
Sometimes a conversation seems to take a very erratic 
course, and the end seems to have no connexion with 
the beginning — but if it were carefully traced back, the 
chain would be discovered. It is with conversation, much 
as it is with the action of the mind when one is alone, 
and is meditating on things done, or to be done ; and 
on persons, characters, and events. Now, the use to 
be made of these suggestions is this ; that conversation 
is a matter which is subjected to control, and to rules. 
Intelligent persons can always make a conversation. 
The only difficult step is the first ; that ought not to be so 
considered. Persons who are skilled in the art of talk- 
ing, can always give it a direction. The purposes of 
conversation are, to put one's-self in the way of learn- 
ing something ; to impart something that others want to 
hear ; to form opinions on interesting subjects ; to set- 
tle the merits or demerits of public action ; to recount 
amusing, or extraordinary facts, &c. &c. Every human 
being knows something, which he is willing to tell, and 
which any other, that he is in company with, wishes to 
know ; or which, if known to him, would be amusing 
or useful. To be a skilful conversationist, one's eyes 
and ears should be busy ; nothing should escape his 



236 MORAL CLASS BOOK. 

observation. His memory should be a good one, and 
1.2 should have a good-natured willingness to please, 
and to be pleased. It follows, that all matter of 
offence in conversation should be avoided. The self- 
love of others is to be respected. Therefore, no 
one is tolerated who makes himself the subject of his 
own commendation, nor who disregards the feelings of 
those whom he addresses. There is as much demand 
for politeness, and civility, in conversation, as in any 
other department of social intercourse. One who 
rudely interrupts another, does much the same thing 
as though he should, when walking with another, im- 
pertinently thrust himself before his companion, and stop 
his progress. But then, one's companion should not 
take up the whole path. These, it is acknowledged, 
are only intimations. The importance of conversation 
better deserves a volume, (if one were capable of ma- 
king it,) than a short section. But if there be any 
weight in what has been intimated, those who take an 
interest in the matter, will be able to improve upon it. 
It may be added, that, in general, it is supposed that 
persons do not want to talk, unless on particular calls 
to do so. On the contrary, it is believed, that all per- 
sons like conversation, when properly invited to en- 
gage in it. Under favorable circumstances, and 
among persons who know how to train a conversation, 
there are few, if any amusements, more grateful, to 
the human mind. 

314. Reading, is another of the standard amusements 
of persons of all ages. How truly astonishing would it 
be to an Egyptian, Grecian, or Roman, if he could be 
told, that a speech delivered in a legislative assembly 
in one evening, is read by thousands, before ten o'clock 
next morning, who are scattered throughout a circle of 
an hundred miles in diameter. The influence of the 
press on the character of a country is not to be meas- 
ured, or calculated. It is strikingly true of this admir- 
able invention, as it is of so many other things in natu- 
ral and moral agency, that, well used, it is an inestima- 
ble blessing ; ill used, the corrupting demon of social 



MORAL CLASS BOOK. 237 

iife. The press resembles natural and moral agents, 
in another respect-; it is, what they who use it, choose 
to make of it. In a wise, discreet, and virtuous com- 
munity, the press must conform to this character. In 
a turbulent, ignorant, and low community, the press 
will conform itself to the demand. It is commonly said, 
that the press makes the character of the people who 
read. Is it not equally true, that the people make the 
character of the press ? They probably have a recipro- 
cal influence. As the people become wise and intelli- 
gent, the press must become so. It may be that the press 
itself has aided them, in forming a chastened demand. 
315. Happily, attention to the proper wants of the 
young, has required of the press, its action for their 
benefit; not as to books of study only, but books of 
amusement. It is -delightful to hear children, in their 
conversations, quote their authorities, from books so at- 
tractively prepared for them, as to have rivetted atten- 
tion, and to have loaded memory. They are books 
sent forth by beneficent, aird intelligent minds. Their 
narrations are exceedingly interesting, while they lead 
to sincere and respectful assent to the virtues, and 
moral beauties, which they teach. They are lessons 
for parents, while they are amusement, of the best or- 
der, for children. But children cannot devote all their 
playful hours to reading. It is not desirable that they 
should. They are liable to sit in postures, while in- 
tent upon their books, which are unfriendly to form., 
and to health. However commendable this sort of oc- 
cupation may be, still *we venture to maintain that, there 
is a space to be filled in finding amusements for children, 
which comprise such physical action, and such mental 
interest, as will expand and strengthen the frame, while 
they keep the heart pure, and amiable. There is rare- 
ly a known want in this land, which no one is ingenious 
enough to supply. This want may be carried further. 
It is very possible, that the gathering of great numbers, 
on public days, might be made interesting by manly, 
and amusing sports. They might, it is believed, be 
21 



238 MORAL CLASS BOOK. 

such, as would interest, and command the approbation 
of those who could not engage them, and even of the 
most venerable. 



CHAPTER XXX1TI. 

Social Duties and Relative Rights* 

316. We have gone upon the theory, that there are 
laws prescribed to the human family, as there certainly 
are, to other parts of created being. In attempting to 
show man's relation to the material world, and his du- 
ty to himself, in rendering obedience to the will of the 
Creator, as it is disclosed in nature, and confirmed by 
revelation, we have necessarily anticipated social duty 
to some extent. All those qualities which enable an 
individual to comprehend life as a whole, and to obtain 
for himself the greatest good throughout its duration, 

enable him, also, to perform social duty. It remains, 
therefore, only to show how intelligence, and moral ex- 
cellence, may be applied in the connexion which binds 
man to man, in virtue of laws instituted for his good, 
and from which he cannot depart with impunity. 

317. It is apparent to every observer that the mem- 
bers of society, are variously employed, and that they 
have, respectively, more or less of property. It is 
maintained, by some persons, that the inequality among 
men, is an injustice, and that society is, therefore, wrong 
in its most important concerns. If this sort of complaint 
were heard in a country, where certain individuals are 
immensely rich, raised above their fellow men, in gen- 
eral, by titles and constituted law-makers, and judges, 
and even ecclesiastical dignitaries, by the single acci- 
dent of birth, it would seem to have much of reason to 
support it. It is believed, that there is not any reason 
in it, among a people, where all such distinctions are 



1 



MORAL CLASS BOOK. 239 

unknown ; and where every one may, if he can, and 
will, raise himself to any reasonable distinction, w 7 hich 
he may deserve. We see not how this complaint is 
properly raised in a community, which has the unques- 
tionable privilege of choosing, as it may see fit, its pub- 
lic agents, of every description, and even its religious 
teachers, from among its own members. If there be 
errors, as undoubtedly there may be, in the public pol- 
icy, the members of this community, have an easy and 
peaceable remedy, in their own hands. If they are suf- 
ficiently intelligent, and well informed to know that a 
case has arisen in which the remedy is called for, it is 
their own fault if it be not applied. 

318. The complaint is more commonly limited to 
the inequality of condition as to property. Let us try 
to see calmly, and reasonably, on w T hat this complaint 
rests. Riches consist of that part of the surface of the 
earth, which can be used for human habitations and 
their appendages ; of that part which can be used to 
produce vegetation ; of that part over which, and near 
which, there are flowing w T aters capable of imparting 
motion ; they consist of all personal estate, and of the 
agreed representative of all property, which is, at the 
same time, property in itself. Possessions, of these 
various kinds, are acquired by inheritance, or by indus- 
try. Right by inheritance, is not wrong. Would any 
rational mind maintain, that when the father of a fami- 
ly, or any one who has no family, has acquired pro- 
perty, and dies, that it shall belong, of right, to any, 
and to all, who can get possession, by fraud, force, or 
whatsoever other means they may ? Society could not 
be held together; if such were the rule of right. It is, 
at once, apparent, that if such were the rule, there 
would be nothing to contend for ; because all induce- 
ment to acquire for the benefit of one's family, and con- 
nexions, would be annihilated. Society would be forth- 
with reduced to barbarism. The right to acquire, and 
the right of inheritance, are wisely ordained to be a 
necessary consequence of society, and one of its strong- 
est motives to act to useful ends. 

319, If it be irreconcilable to justice, to convenience, 



5* 



240 MORAL CLASS BOOK. 

snd to the common good, to take by fraud, or violence 
that which the dead must have left behind them ; much 
more so is it, to take from the living, by like means, 
that which they can honestly acquire,, by the exercise 
of their own industry. If a member of a community 
were always liable to be despoiled of the fruits of his 
labor, the great principle of the system of being to which 
man belongs, would have been misplaced ; there would 
have been no sufficient motive to action. If one would 
know what society would be, if such were the law,>and 
the practice, as to property inherited, or acquired, he 
must visit the northern coast of Africa ) the imperial 
city of Constantinople ; in short, almost any country on 
which the light of Christianity does not shine. 

320. It is contended by some persons, that there 
should be a periodical division of land,, and property, 
and. that every member of the community shall have 
an equal share. How often should this division be 
made ? Shall it be made once a year, once in ten 
years, once in fifty years ? Why should it be made at 
one time, rather than at another? Suppose it could 
be made,, and were made, it must be but a very short 
time, before it ought to be made again, if the reason 
for making it be,, that, some have more and some less; 
and that some are rich, and some poor. One must be 
wilfully blind not to see, that either the whole action 
of society must stop, or that inequality of condition 
would arise, in, a single year, perhaps, in a single 
month ; and even such inequality as would call for a 
new division. In a country where the statute law 
makes an equal distribution,, among heirs } and where 
the spirit of enterprise and speculation has an unre- 
strained agency, the causes of regret are, that sad re- 
verses occur,, and that property changes hands too 
often, rather than that it is unreasonably held in the 
handg of a few and of their successors. A small num- 
ber of generations is sure to bring equality, consider- 
ing our community as a continuing, one. Thus, pro- 
perty comes and goes, in this country, as fast as any 
one can reasonably desire to have it. The changes 



MORAL CLASS BOOK. 241 

which are seen, as to the ownership of it, are regulated 
by authority far wiser than any of man's institution. Is 
it not enough that a gracious Benefactor, has made us 
free to act according to his laws ; has given us the 
power to comprehend, and obey these laws ; has 
taught us, that labor, and action, to useful ends, shall 
be a pleasure in themselves, and worthily rewarded ; 
and that if one would be comfortable in his circum- 
stances, (and even rich, if he desire to be so,) he 
must study out, and apply, honorable, and virtuous 
means of becoming so? It is exceedingly difficult, 
(we believe, impossible) to discern, how the social 
condition of the people of this country, or of any coun- 
try, could be placed on a foundation, better adapted to 
promote human happiness than it is. If it were right- 
ly understood, and availed of, it would be among the 
most fervent motives to gratitude. For, we cannot 
but insist, that honest labor, whether with the head, or 
the hands, or both, is alike honorable in all classes; 
and constitutes the most enduring pleasure, which is 
known in this life. 

321 . Every person belongs to a neighborhood, which 
is both local, and social. Even those who have remov- 
ed into new countries, and who dwell in solitary abodes, 
do not lose the sentiment of neighborhood;, The near- 
est person to them is a neighbor, though separated by 
long distance. And when this sentiment cannot be pre- 
served in fact, it may be in thought, and by that means 
it usually is so. Perhaps the last impressions that leave 
the heart of one who has wandered into far distant re- 
gions, are those made in his early days, in his native 
home. In general, as every one lives in a neighborhood, 
more or less dense, he can promote his own happiness, 
and that of those around him, by observing a becoming 
moral conduct. He has a right to enjoy life, and to 
use all things which he has, to that end ; but he has 
not a right to any employment which necessarily dis- 
turbs that of others. Peace, tranquillity, and security 
within one's own walls, is the main purpose of life. 
No one has a right to interfere in these things, but by 
21* 



242 MORAL CLASS HOOK. 

order of the public law. A neighbor, therefore^ who 
so conducts himself, and those means of pleasure which 
he commands, as to vex, harass, and disturb those who 
are necessarily within sight r hearing, &c, commits an 
offence, against morality. It often happens to be 
the pleasure of one who dwells in a dense neighborhood, 
to keep one or more animals whose habitual noises dis- 
turb those who necessarily dwell within hearing,. in the 
hours allotted to repose ; and frequently when persons 
are visited by sickness, and when any noise is distressi- 
ng. - Now, whatever the rigid law of the land may say 
in such cases, the law of morality says, that the suffer- 
ing party has an unquestionable right to remove his 
trouble, if the proprietor of the cause of such nuisance 
will not, on request, remove k himself. A more peace- 
able way would be r to have it removed by order of the 
public magistrate. Many of such petty nuisances, ought 
to be removeable on summary verbal application, and 
not in the slow, . written, and printed process, in which 
the movements of ordinary law are commonly made.* 
322. The moral duties of neighborhood extend to 
all things which minister to the common comfort, con- 
venience,and security. Each one of a neighborhood 
is bound to make his own dwelling place, as agreeable, 
and pleasant to those around him as he reasonably can* 
Each one is morally held to uphold, and sustain, a good 
name for his own little community. He is, therefore, 
to join, with a liberal and manly feeRng, in all the im- 
provements which tend: to please, and adorn. Such 
things, even if they occasion some expenditure,, are 
sources of self satisfaction ; and one comes^at last, to 
take an honorable pride in hearing his street, his village, 
his town, or city, commended by observers. 



* When it is considered, what a horrible death that by hydtopho* 
bia is, and how suddenly and unexpectedly the cause of it may be 
communicated, it is surprising that any respectable, well disposed, 
moral person, will, for any good a dog can do, and much more so 
through whim, or mere pleasure, keep such an animal about him ; 
and, especially, in populous places. The public law ought to hold* 
a dog-owner to be guilty of manslaughter, if his dog occasion the' 
death of any person. 



MORAL CLASS BOOK. 243 

323. There is another sort of neighborhood which 
is founded in social intercourse, and in the interchange 
of visiting, and hospitality. As the world now is, this is 
commonly regulated by artificial, and somewhat, un- 
natural rules. It is often ostentatious, luxurious, and 
destitute of all feelings, and thoughts, in which well 
trained moral minds can take pleasure. A profuse and 
voluptuous entertainment, comprising food little adapt- 
ed to promote health, and vigor, and in quantity sufficient 
for ten times the number, that rather look at, than con- 
sume it, is an unsatisfying way of being happy, in social 
intercourse. There are modes of maintaining such in- 
tercourse, which are innocent, pleasing, and dutiful. 
Mankind are fitted for such. The interchange of friend- 
ly visits, for conversation, music, and rational amuse- 
ment, with such thingsas may be used without suffering 
or impairing health, is that kind of neighborhood, (in 
such relations,) which is permitted, and enjoined. 
We have, however, little reason to think that intima- 
tions of this sort are likely to meet with such considera- 
tion, as would induce the further extension of them. 

324. Every person, in general, is a member of some 
kind of society or association. Some persons belong 
to many. These are intended for some useful purpose. 
Every one who is such member has some duties to 
perform. He owes some proper part of his time, some 
proper contributions to the common object, and has an 
interest in the prosperity of the design. All these in- 
stitutions do some good, and some of them eminent 
good, in helping on the great purpose of social life, 
which is general improvement. Of this nature, are 
public charities, lyceums, libraries, agricultural soci- 
eties, those for suppressing intemperance and immoral- 
ity, and Sunday schools. No well disposed citizen can 
conscientiously abstain from giving his aid, and sup- 
port, to such objects. It is each one's duty to try to 
leave the world a little better than he found it. No 
one can say these are matters which do not con- 
cern him. Suppose every one should say so, and had 
said so, from the beginning, society would still be 



244 MORAL CLASS BOOK. 

made up of barbarians. Every good that is done in 
any community, affects directly, or indirectly, ev- 
ery member of it. The law of example, of imita- 
tion, of doing as others do, has a most pervading, and 
astonishing influence. Every community is like a full 
vessel of water ; no one drop in it can be moved with- 
out affecting every other drop. 

325. There are duties of another nature, which are 
deemed to be of sufficient dignity to be noticed by the 
laws of the land. These laws are, on such subjects 
either prohibitory, mandatory, remedial, or punitory. 
These laws are not within the present purpose, further 
than to remark, that every good citizen owes to him- 
self, and to his fellow citizens, to know, at least, so much 
of these laws as will enable him to do what is command- 
ed, and to abstain from what is forbidden. These laws, 
and an authority infinitely transcending any by which 
these laws are formed, exact of every moral man, to 
know, and to perform his political duties. The people 
of the United States are invested with the high, and sol- 
emn trust of governing themselves. They are enabled 
by a gracious and benevolent Providence, to do this in 
a manner, more consistent with the laws of nature, and 
the will of God, than any people ever were before, 
since the beams of the sun fell upon the earth. Is it, 
or not, the proper way for every one, who is worthy 
of this trust, calmly, deliberately, and to the best of his 
knowledge and belief, to do those acts which will best 
preserve for his own use, the beautiful fabric of his po- 
litical institutions? If he perceives, and rejoices, in 
the good which he derives from it, will he not best 
perform his duties to those who come after him, to use 
it, and not abuse it, that they may have the like good ? 
Little suggestions of selfishness, rivalry, and petty local 
interests ; and, most of all, perverted and mischievous 
ambition, are the blocks over which citizens stumble 
and fall, in the otherwise luminous and clear path, in 
which they are permitted to move. Every one who 
has been for a long series of years, politically busy, 
will acknowledge, that though he thinks he was right 



MORAL CLASS BOOK. 245 

in the main, (in which opinion he may be right or wrong) 
yet, that he has spent many busy hours, and anxious 
thoughts, on subjects, which, looked back upon, are 
seen to have been profitless, and insignificant. 

326. The theory of government in this fortunate 
country is, that the people govern themselves. They 
do this by agents constitutionally chosen, and appoint- 
ed. As the people are the sovereign, it is said they can 
do no ivrong. The people are many individuals. One 
person may do wrong, so also may many. Many are 
more likely to do wrong than one ; for they are subject 
to strong, and sudden impulses. They act without the 
responsibility which attaches to one. If many take an 
erroneous impulse, they encourage each other in the 
common error. One man alone, thinks of consequences ; 
the many do not. Their object is to carry their point ; 
and consequences may take care of themselves. His- 
tory abounds in examples. But, as the people of any 
country cannot intend to do any wrong to themselves ; 
and as our whole country, and all its institutions, belong 
to the people, and as they must all suffer from their 
own erroneous acts if any body suffers, how can they 
do wrong ? It is believed, that the whole people of 
this country, or those of any one of its many sovereign- 
ties, or of the subdivisions of these, never intend to do 
any wrong. They may, nevertheless, err. This; arises 
from the want of true and just information in the mat- 
ter on which they act ; and that arises from the person- 
al interest, which certain persons among them have, to 
mislead them. It is incredible that any number of 
citizens should not desire to do right, in any affairs 
which materially concern them ; equally incredible, that 
they should not do so, in fact, if their own honesty, and 
good sense, had their true and just influence among 
them. But there are, and there ever have been,, in all 
communities, certain individuals who suppose, that their 
own good lies, in having certain acts done, which are 
not consistent with the good of those, who are alone 
capable of doing them. Certainly there may be among 
these individuals, many who from various causes are 



246 MORAL CLASS BOOK. 

deceived themselves, and who think that the objects 
which they pursue, are proper to be pursued ; or they 
may think the objects proper, and that any means to ob- 
tain them, are proper ; or, they may well know, that 
both the objects, and the means, are improper. This 
country is peculiarly adapted, from the nature of its in- 
stitutions, to bring such individuals into action. It is 
believed, that all these errors, and wrongs, may be re- 
ferred to the two common causes, ignorance of what is 
right, and wilful departure from right, when known. 
For the former there is no excuse, because one can 
know what is right, so far as to excuse him from an in- 
tentional moral wrong ; for the latter, there is no ex- 
cuse, because the^e is an intentional perversion of pro- 
per principles of action. 

327. It is not blameable to desire to have power in 
popular governments, that it may be usefully ap- 
plied; it may be one's duty, under proper cir- 
cumstances, to entertain this desire. For power 
must be exercised by some members of the com- 
munity, for the common good. The error seems to 
lie in ignorance of w T hat is really good, and in dis- 
honest means ; and in pursuing unworthy purposes, by 
base means. Such persons, by modes well understood 
by them, direct, wherever they can. the thoughts, and 
the actions of their respective circles, and unite with 
their fellow laborers of other districts, to produce the 
desired result. They control the press, they descant 
on the public good, they inspire distrust, jealousy, and 
ill will, towards opponents. Those who mean right, 
and take proper measures to effect their object, must 
also use the press, and discuss the motives, and the 
measures, of their adversaries. The result is a very 
natural one, which is, that the majority is sometimes 
misled, or deceived. There is, undoubtedly, a gross 
immorality somewhere, in these transactions. It is 
unjust to say that the evil done, is a mere consequence 
of social connexion, and inseparable from it. On the 
contrary, it is as clear and certain a violation of moral 
law, as it would be for one citizen to deprive another 
of reputation, or property, by fraud. There is retribu- 



MORAL CLASS BOOK. 247 

i 

tive justice even in this kind of wrong. It may be slow 
in coming, but it is pretty sure to come. The commu- 
nity find out at, last, who are wise and honest, and who 
have only pretended to be so. They learn that the 
latter have practised upon the maxim, ' All is right in 
politics ; ' a maxim fit only for the moral perceptions of 
Constantinople and Pekin. The public, at length, re- 
ject, with the decision which becomes them, the max- 
im, and those who maintain it. 

328. If two persons engage in any unlawful transac- 
tion, each of them puts it in the power of the other, to 
disclose their common secret ; and either of them may, 
in some cases, make a merit of doing so. The dan- 
ger that this will be done, increases in proportion to 
the numbers who are involved. This well known prin- 
ciple may be applied as truly in political life, as in or- 
dinary criminalities. Suppose any unprincipled party 
should, at any time, happen to get the power of gov- 
ernment into their hands; and suppose they should 
misuse this power ; and should attempt to fortify them- 
selves in the possession of it, by dishonorable and frau- 
dulent means: In such case, there must be a great 
number of persons in the secret ; there must be some 
presses under their control ; there must be many things, 
said and done, which it would be ruinous to their pur- 
poses to have disclosed. But, as the motive to the 
union, was, in this, as in all other wrong doing, self-in- 
terest in each ; the same motive may, and commonly 
does, introduce disunion. If their purposes are detect- 
ed, or suspected, they endeavour to cast the blame on 
each other. Some of^their number will court the ap- 
probation of an opposing party, by making known the 
occurrences, opinions, and facts, which will disgrace 
and overthrow their late associates. The war which 
arises among such bands of friends, has elements of 
hate, and vengeance, which never mingle in natural, 
and honorable hostility. It is of little importance what 
becomes of such politicians, provided they cease to be 
public agents. It is of immeasurable importance to a 
self-governing community, not to elevate such politi- 



248 MORAL CLASS BOOK. 

cians to power. Even a short reign of such men, tends 
to shake the public confidence in the duration of re- 
publican forms ; and even to cause doubts whether civil 
liberty was intended for man. 

329. It is not surprising that the intelligent and up- 
right men of a republic, who have such adversaries to 
contend with, are sometimes drawn into error. They 
have a difficult, and a responsible duty. They often 
see their useful and honorable purposes defeated by 
an influence, which it is as impossible to countervail, 
as to change the organs of human perception. They 
have other difficulties. When they are not disgusted 
by experience, and attracted to the quiet of private 
life, they must yield to the universal law of the system 
of being of which they are a part. They must move 
onward. There is no contentment in having acquir- 
ed. They are sometimes blinded as to the character 
of the means, by which their own purposes are to be 
obtained. They come, at length, to place an inordi- 
nate value on what they have, and may have. They 
become anxious and agitated ; they have distressing ap- 
prehensions. They see through distorting lenses. In the 
course of the onward action, they are, sometimes, cast 
out of the great stream, fall into eddies, and rest on the 
shore, and are compelled to see the stream run by, 
which does not bear them. They discern, at last, the 
worth, and the vanity, of political ambition. These 
things are evils. All together, they make up a very 
bad world ; a world in which talent and integrity find 
no reward. But after all, they are mere moral evils. 
All of them are of man's own making. They are not 
to be charged to the system which he belongs to, but 
to his own misunderstanding, and perversion of it. It 
would be happy for our country, happier for its states- 
men, if they could say with an eminent judge, who en- 
lightened and adorned the country of our ancestors : 
" I wish popularity ; but it is that popularity which 
follows, not that which is run after ; it is that popular- 
ity which, sooner or later, never fails to do justice to 
the pursuit of noble ends, by noble means. 1 will not 



MORAL CLASS BOOK. 24$ 

-do that which my conscience tells me is wrong, to gain 
the huzzas of thousands, nor the daily praise of all the 
papers which come from the press : 1 will not avoid 
doing what I think is right, though it should draw on 
me the whole artillery of libels ; all that malice and 
falsehood can invent, or the credulity of a deluded 
population can swallow. I can say with a great mag- 
istrate, upon an occasion, and under circumstances, 
not unlike, Ego hoc animo semperfui, ut invidiam vir~ 
tutepartam, gloriam, non invidiam, putarem.' (The 
unpopularity which may flow from an honest discharge 
of duty, I have always considered an honor ; not a 
disgrace.) 

330. There are other evils which deform and dis- 
grace society, and which do their full part, in making 
this a world of eviL There is squalid, miserable pov- 
erty ; there is disgusting lamentable vice ; there is 
horrible crime, and public execution. All these things, 
it is said, are inevitable ; they spring from the very na- 
ture of man, and from the laws which compel him 
to dwell in social connexion. It is questionable 
whether there must be poverty^ surely there need 
not be vice and crime. The whole number of Qua- 
kers in the United States is many thousands. When 
did any one see a quaker begging in the streets ; 
or an intoxicated quaker ; or any one of this class of 
citizens, at the criminal bar? Are not this class en- 
gaged in the common affairs of the world ; are not 
they merchants, mechanics, artificers, mariners, and 
otherwise employed in the ordinary business of life ? 
They, like the rest of us, are subject to the tempta- 
tions, and perversions, incident to our state of being, 
Here, then, is a clear demonstration, that even with- 
out the aid of civil power, but by the mere force of 
moral influence, there is a class of men, in the midst 
of society, who do escape disgraceful poverty, and who 
are free from vice, and crime. 

331. Let us suppose that a ragged, squalid, bloated, 
decrepid beggar, stops a lawmaker in our social com- 
munity, and solicits something to supply his pressing 

22 



250 MORAL CLASS BOOK. 

wants. The sentiment that instantly springs up rn the? 
mind of the lawgiver, is of this nature : ' You odious, and 
shocking resemblance of a human being ! How dare 
you to ask of me to minister to your depraved crav- 
ings?' This miserable object might reply to him: 
* I am all that I seem to you to be. I was called into 
being by Him who called you into it. I was formed 
as you were formed ; and charged with the same trust, 
and duties. I became at the moment of my birth, a 
member of a community, sustained and directed by 
intelligence, by philanthropy ; and enlightened by the 
Christian revelation. I was born among men, who are 
justly proud of their blessings, and who know what man 
is, and by what rules, and laws, error may be prevented, 
and happiness promoted. You are one of these. Have 
you no duties to perform, in the relation which you 
hold in the social union, to save such a wretch as you 
see me to be, from that complicated degradation in 
which I certainly am ? If you had obeyed the laws 
which your superior knowledge enables you to com- 
prehend, and enforce, would not you have been spared 
the painful duty of uttering, and I the humiliating one 
of hearing, your stinging reproaches ?' 

332. We are fearful that the opinions which we 
entertain of the dutiful advancement of society, are not 
in accordance with opinions, generally, prevalent. We 
know that we must be subjected to the charge of sug- 
gesting meliorations which are impracticable, and which 
if practicable, cap only be effected by the violation of 
natural rights. It is maintained by some, that men 
have a right to be vicious ; that they may dispose of 
time, property, and character, as they see fit, so that 
the public law be not violated ; that if public opinion, 
and the fear of future condemnation, present no re- 
straint, there can be none ; that there is a limit to public 
law, which cannot be passed ; that the cases alluded to 
lie beyond it* This, we respectfully deny. The pub- 
lic laws should be, and may be, such, as to prevent evil 
to the erroneous themselves; certainly such as will pre- 
vent misery to innocent persons, who are connected by 



MORAL CLASS BOOK. §51 

the very order of society, with the erroneous ; persons 
who must suffer keenly, hopelessly, if the public law 
offer them no remedy, no relief. We believe that 
the great duties of legislation demand prevention much 
more than punishment ; that hospitals may be used to 
save the commencing sinner, rather than to receive far 
gone, and perhaps, incurable ones. However shad- 
owy such suggestions may seem to be, it is nevertheless 
believed, that in the progress of improvement the day- 
will come, when thoughts of this cast, will occupy pow- 
erful and philanthropic minds, worthy to legislate for an 
enlightened people, 

333. In the introductory chapter an allusion was 
made to public executions for crime* It is not deem- 
ed proper to enter into a discussion of this mode of 
punishment* as to its policy. We may be permitted to 
say, that as now conducted, it is truly shocking, among 
a christian, and moral people. The serious subject of 
public punishment, has attracted a benevolent, humane^ 
and enlightened consideration. The American republics 
may honestly claim to be far in advance of the old 
w 7 orld, in this respect. Jails are, in some instance^ f 
in this country, what jails should be, while there must 
be such places. Penitentiaries are, in some cases, what 
their name indicates. It is possible; nay probable, that 
a convict may be qualified, by his confinement, peni- 
tence and discipline, to return to society, prepared to 
be, what society demands that its members should be. 
All this is well, honorable, praise- worthy. But how 
much more so would it be, if the like cost, labor, 
thought, and benevolence, were devoted to prevent 
crimes, instead of punishing them, or to reform hard- 
ened transgressors* 



252 MORAL CLASS BOOK, 



CHAPTER XXXIV. 

Duties which the People of one Country owe to those 
of another. 

334. It is seen that all the people of the earth be- 
long to some one of the'many nations; That each na- 
tion has a distinct language, with the few exceptions of 
those who have become nations after having been col- 
onies, as is the case with our own country. It is also 
seen, that nations are separated from each other, not 
only by language, manners, customs, religion, and 
forms of civil government, but, also by geographical 
boundaries. The origin of language, and the transmis- 
sion of it, the changes which it undergoes, the loss of 
some which have existed, and the languages form- 
ed out of several, are subjects of great curiosity and in- 
terest, but foreign to the present purpose. As no na- 
tion can be supposed to have chosen its own language, 
and as there are so many varieties ; as the whole family 
of mankind could not form one people, since they would 
necessarily break into fragments, it cannot be doubted 
that the division into nations, conforms to the will of 
the Deity. There are obvious advantages in this di- 
vision. There is probably, some natural, and necessary 
geographical limit to political power. Beyond this na- 
tural limit, power must be delegated ; and those who 
are submitted to it, must suffer. The security, and 
prosperity of a nation may have been intended to re- 
sult, from having a certain number of persons united in 
one territory, and bound by common interest; and also, 
that one nation should act on another, through the influ- 
ence of emulation, as w T ell regulated individuals act on 
each other. That by such means the common inter- 
ests of nations, generally should be promoted. What- 
ever may be thought of such suggestions, (which are 
admitted to be merely speculative) it is very certain, that 
the people of the earth have always been divided into 
nations, and most distinctly marked from each other. 

335. National intercourse is two-fold. 1. That 



MORAL CLASS BOOK. 253 

which is conducted by those public officers who repre- 
sent the nation ; (or who call themselves the nation.) 2. 
That which is carried on by the individuals of different 
nations, in commerce, hospitality, or in the interchange 
of thoughts. The common relations which any two 
nations sustain towards each other, is that of peace, or 
war. Under the former, there may be an unlimited, 
or a modified intercourse, according to the policy of 
each nation ; under the latter, the relation is well 
known, as to character, and consequences. What chan- 
ges are to occur in the belligerent acts of nations, is a 
matter of curious, and interesting speculation, but for- 
eign to the present purpose. As nothing stands still in 
this system of being, there will be changes in the mat- 
ter of war. They may be very slow, as much so as 
some kinds of formation, and decomposition, in the 
natural world ; they are, nevertheless, it may be pre- 
sumed, to come. 

There are certain moral duties, it is believed, which 
the individuals of every enlightened, and christian na- 
tion owe, to those of every other, when the public 
relations permit the lawful performance of them. The 
commendable policy of one nation, may instruct another. 
If the arts, the sciences, and the social improvements of 
one, advance its welfare, others may take advantage of 
their enterprize, and success. If there be obvious er- 
rors, and consequent disadvantages, or sufferings, in one, 
another may so shape its policy, as to avoid the like 
evils. The benefits which arise from comparing books, 
with the actual state of things, by means of personal 
observation, cannot be too highly valued. Certainly, 
not by those who think, that the present is a progres- 
sive state of improvement, in which the whole family of 
mankind are alike interested. It seems consistent with 
such a view of things, that all strangers who visit any 
country, with commendable motives, and who are of 
worthy deportment, should be kindly received ; that they 
should be made to feel that they are welcome ; that they 
are secure, in property, and person. It is the common 
interest, to treat all such visitors, with courtesy, and ci- 
22* 



254 MORAL CLASS BOOK, 

vility. Sometimes the manifestation of such feelings fe 
misplaced ; but in general, in the course of natural jus- 
tice, there is an ample return for it. It may never hap- 
pen to one's-self, to be in the way of receiving a return } 
but it will come to some of one's countrymen, or be 
kindly remembered of the country, which is an abun- 
dant return. The day, happily, is gone, and it is to be 
hoped forever, when all who are not citizens, are to 
be regarded as barbarians, or enemies. 

336. This division into nations, is thought to be 
favorable to the diffusion of Christian knowledge. If 
it be practicable to translate the Scriptures into the 
language of an heathen country, and through them to 
approach, teach, and convince,, the persons who are 
in authority, and who exercise an influence over the 
mass of persons, it may be presumed, that the w r ork of 
diffusing Christianity may be essentially promoted. 
But it has been found, that these are not the only 
modes ; as is proved in some of the Pacific Isles. In- 
struction in reading, and writing, appear to have been 
among the earliest steps. The result of labor in this 
respect, has insured to many teachers, the highest con- 
sideration ; and has proved that the barbarous ignorance 
of the pagan world will, at sometime, be made to dis- 
appear. A kind and friendly international communion, 
is, on this account, as well as on all others, a high 
moral duty. If it be seen that Christians who visit 
heathen countries conduct themselves while there, ac- 
cording to the precepts of the religion which they pro- 
fess, it must be a strong recommendation of that religion 
itself. It cannot be doubted, that such deportment 
must be understood every where, because it is natural 
to every heart that is not perverted. Although politic- 
al duty certainly forbids the interference of individuals, 
in national affairs, which are necessarily confided to 
public agents; yet, duties, no less imperative, exact, 
that at all times, and under all circumstances, when 
countries are at peace, the command 'to do as you 
would have others do to you,' extends to the whole 
family of mankind, whenever, and wheresoever it can 
be applied. 



MORAL CLASS BOOK. 235 

CHAPTER XXXV. 

Duties to the Creator. 

337. If the preceding pages accomplish the purpose 
for which they were intended, the object of this con- 
cluding chapter will have been, in some measure, an- 
ticipated. There is yet, something remaining to be 
done, to carry out the plan proposed. In attempting 
to do this, we disclaim all sectarian purposes. On the 
contrary, we maintain, that conceptions of the character, 
and attributes of the Deity, the manner in which the 
Scriptures are to be read, and understood, and the forms 
of homage, which are to be observed towards the Most 
High, are matters which concern every one for him- 
self. Each one is to be finally responsible for the man- 
ner in which he has performed his trust and duties. It 
would ill become us to dictate, or prescribe, to any one, 
what he may or may not believe, on disputed doctrines ; 
in what terms he shall offer his supplications, express 
his penitence, or present his gratitude. 

338. If we rightly comprehend what is meant by 
Religion, it arises from man's perception of his relation 
to the system of being of which he is a necessary part ; 
and from each one's conception of the relation in which 
he stands to that power from whom this system pro- 
ceeded. The presence and influence of Religion, is 
to be felt and manifested, throughout the duration of 
human life, in all that is thought, and done. Certainly, 
religion cannot be something which one is to feel, and 
show, at stated days and hours, and at no other times ; 
though there may be limes, and seasons, properly set 
apart, for that homage which is to be rendered, as well 
for the gift of religion itself as for all other bounties 
which call for the gratitude of man. As to those du- 
ties which each individual may consider himself bound 
to perform, disconnected from all other individuals, in 
the form of worship, we leave each one to judge for 
himself. If he err, he is accountable, and not another. 



256 MORAL CLASS BOOK. 

339. From the earliest ages, Christians have been 
accustomed to assemble for the purpose of social wor- 
ship. They have offered, unitedly, their prayers, 
their penitent supplications, their praise, and their adora- 
tion. They have been accustomed, with devout humil- 
ity, to acknowledge the superintendence and govern- 
ment of the Deity, in all the serious events, and chang- 
ing scenes of life ; and to beseech his blessing in all 
acts worthy of the acknowledged relation of created, 
and dependent beings. Although these various duties 
arise, directly between every mortal, and the Author 
of his being, yet there have always been individuals, 
who were intended to be, in some degree, separated 
from the ordinary scenes of life, and whose days have 
been devoted to the study, the practice, and the teach- 
ing, of religious duty. It has been the usual course, 
especially in this country, to invite the presence of these 
teachers, in all solemn transactions, and when under 
visitations of Divine Providence ; and. through them, 
to express the sentiments, and feelings, called for by 
the occasion. These teachers have properly acquired 
the name of pastors, and those who have gathered 
around them that of their flock. 

340. As it has been usual for Christians to assemble 
periodically, and to unite in public worship, according to 
the various forms and rites, of which they have respec- 
tively approved ; so they have devoted one day in a 
certain number of days, for this public service. This 
day they distinguish as their sabbath. The word sab- 
bath, is said to be taken from the Hebrew, and to sig- 
aifiy to cease, or to rest. The word sunday is in com- 
mon use. It is said, that certain heathen nations in the 
north of Europe, dedicated their day of religious wor 
ship to the Sun. Whence, their Christian descendants 
called the Christian sabbath, Sunday. 

341. We pass over the inquiry as to the time when, 
and the manner in which, the Jewish sabbath was in- 
stituted. This is, perhaps, still an open question among 
biblical critics, and one not involved in the present ob- 
ject. It may" also be a question, whether the Saviour 
did, by precept, or example, set apart any day of the 



MORAL CLASS BOOK. 257 

week for social worship. It is said that no command, 
or recommendation of this nature, appears in the New 
Testament. Yet, it is believed, that there was some 
command to this effect, because in the life-time of the 
Apostles, it was usual for Christians to assemble on the 
first day of the week. This day was selected, it has 
been supposed, because it was the day of the resurrec- 
tion, whence it has been called 6 The Lord's day.'' 
However these things may be, it has been the practice 
of Christians, from the earliest time, to regard the first 
day of the week, as their Sabbath ; and to keep it with 
more or less strictness. Among many classes of Chris- 
tians it is kept with nearly the same strictness, which 
was habitual among the Jews. That people seem to 
have carried the observance of the day to the full ex- 
tent of divine command. In the long continued siege 
of Jerusalem, which ended in its destruction, and in 
that of the Jews as a people, they are said to have so 
far overcome their scruples, as to defend their persons 
when attacked on the Sabbath ; but not so far as to 
feel justified in resisting the enemy on that day, when 
they were filling up the trench before the wall, to facil- 
itate the conquest of the city. \ 

342. It is well known that great diversity of opinion 
exists among Christians, as to the manner in which the 
sabbath should be kept. In catholic countries the 
sabbath is observed, in a manner which Protestants have 
neither copied, or approved. Among the latter, there 
are various opinions as to the proper mode of keeping 
this day ; and these opinions have been repeatedly ex- 
pressed, and publicly discussed. This matter must be 
left, at least on the present occasion, to the proper in- 
fluence of public opinion. There are some points in 
which it is to be hoped all Christians accord, and which 
are proper to be remarked upon. There are some oth- 
ers, on which it may not be deemed obtrusive to ex- 
press an opinion, although all may not entertain the like 
view. 

343. It is clearly settled from earliest usages in this 
country, and alike by all denominations, that the first 



258 MORAL CLASS BOOK. 

day of the week is their sabbath ; and settled in like 
manner, that there shall be two meetings, the one be- 
fore, and the other after the middle of the day. Be- 
sides these two meetings, some denominations do, and 
others do not, have a third meeting, at some hour of 
the evening. There are meetings, among some de- 
nominations, on other days of the week. The object 
in all these meetings is social worship, according to the 
religious sentiments which the assembled entertain. 
Thus one thing is clearly settled, that all Christians hold 
to social public worship, especially, on the first day of 
the week. It is reasonable to suppose, that a practice 
of such antiquity, and so universally observed, must be 
founded in some principle natural, or agreeable, to the 
human mind. There have been, also, modes of keep- 
ing the sabbath prescribed by political authority ; and 
also many requisitions, as to forms and modes of wor- 
ship, arising from ecclesiastical discipline ; and these 
have been, in many ways, sanctioned and enforced by 
the same authority. The history of Christian nations, 
down to a late period, is made up mostly of wars, civil 
commotions, and controversies arising out of religion. 
During the last fifty years, in the United States, there 
has been a gradual separation of the ecclesiastical, from 
the political authority. The like change seems to be 
progressing in Europe, and it is not improbable that the 
present tendency is to dispose of religion, and of wor- 
ship, as has been done among the people of the United 
States : That is, to leave these things to the care of 
conscientious duty. Supposing that there should be 
no requisition, on the part of public authority, to do 
anything concerning religious associations and estab- 
lishmonts : that this authority only tolerates them, and 
affords them the like protection, which it extends to all 
the lawful, peaceable, and praiseworthy purposes of 
associated citizens, including contracts, and all other 
things, not repugnant to the constitution and establish- 
ed policy : then the question would be, what is the ob- 
ligation to maintain public worship, on the sabbath ? 



MORAL CLASS BOOK. 259 

344. The respect to be paid to the sabbath is sup- 
posed to rest on the following considerations : 

First* It is clear, to every well informed person, 
that the material system of being (which is apparent to 
every human eye that is not wilfully closed,) did pro- 
ceed from supreme Intelligence ; that it is ordered by 
incomprehensible power, and adorable goodness ; that 
man in his marvellous physical organization, and in his 
intellectual powers, and in his adaptation to partake in 
the bounties of this system, proceeds from the same 
Divine Author ; that he begins, continues, and ends his 
connexion with that Author, on earth, in subjection to 
his will; that this complicated, and astonishing system, 
could not endure, and go on through its destiny, (what- 
ever that may be,) without the unceasing presence, 
government, and providence of the Almighty. That, 
as man is so constituted, as to be enabled to discern* 
and be assured, that all these things are sOj the natural 
and inevitable sentiment, that arises in his mind is, that 
he owes the reverence, submission, and gratitude due 
from the created, to the Creator. 

Seco?id. That this natural sentiment is confirmed 
by Divine revelation, whereby man is enabled to know 
what his true relation is to the Deity ; that his duration 
does not terminate with the frail tenement of earth in 
which he abides, while human life is in process ; but 
that he is surely intended to renew his existence, ac- 
cording to the manner in which he shall have obeyed, 
served, and rendered his homage, to the Author of his 
being. 

345. Third. From these undeniable truths it fol- 
lows, that as all men proceeded from one, and the 
same Creator, and as they are bound together by 
common interests, duties, sympathies, affections, and 
must act together, in the most important concerns of 
life, that concern, which is the most important. of all, 
the reverence of God, should be manifested at conve- 
nient times, and in convenient assemblies, and with one 
heart and with one voice ; that such social worship is 
encouraging, monitory, consoling and honorable, and is 



260 MORAL CLASS BOOK. 

worthy of the Deity, and of the objects of his common 
bounty. 

346. If these opinions are received and admitted, as 
founded in the obvious relation of man to God, then it 
would follow, that some time should be set apart, in 
which all may join in the duties, which arise from it. 
There was a time assigned by Divine command among 
the Jews, which was a seventh in the succession of 
days. This appropriation is convenient to man's own 
nature, and to that of the creatures who are held in ser- 
vitude to him, since it is the day of cessation from that 
labor which is necessary to man's well being ; hallow- 
ed as the day of rest in the earth, and the day of ho- 
mage to Heaven. It is one more among the innumer- 
able proofs of divine goodness, that the mind of man is 
so ordered, that there may be a day of periodical return, 
when, by universal consent, and approbation, the busy 
and anxious scenes of life may be shut out, and an op- 
portunity given to turn the course of thought to the de- 
sign, of life, its progress, its termination, and its conse- 
quences. 

347. Viewed in its earthly relations, merely, and, 
if it were possible to disregard the Sabbath in its ac- 
knowledged relation to the Deity ; still it is a precious 
day, to rational, social, sympathetic man. It is that day 
on which he knows that all men who acknowledge the 
existence, the presence, and the attributes of the Uni- 
versal God, are engaged in rendering to him the du- 
ties of that acknowledgment. From the city, from 
the village, from lonely abodes, from the bosom of the 
deep, every where, rational, thankful, penitent, suppli- 
catory man, offers at the same time, his humble tribute 
to the Most High. It is grateful to know that through- 
out the earth, millions of voices are raised at the same 
moment, in praise, and adoration. 

348. There are still nearer views of the Sabbath, 
as connected with social and temporal happiness. 
They are peculiarly striking in this favored country. 
The Sabbath may be a better day in the United States 
of America, than it is almost any where else in the 



MORAL CLASS BOOK. 261 

world. It is surprising to an American to know, how 
small a portion of worshipping Christians, in Europe, 
hear clergymen of their own choosing ; and how large 
a proportion of the places of public worship, are desti- 
tute of the accommodations, which are common in all 
our churches and meeting houses. It is unknown to 
any one, in this land, to conform to rules, and to use 
expressions, of which he does not approve in his acts of 
worship. It would be entirely inadmissible here, that 
any man should partake of the sacrament, and make a 
profession of religious creed, to qualify him for trust, 
and office. Here, there are no dignitaries in eccle- 
siastical power, who claim to be princes, because they 
are christians; nor any who live in the pomp and splen- 
dor of this world, to show to an admiring populace, 
the equality, and the humility, of spiritual perfection. 
Here, there are no classes shut out from social privi- 
leges, and rights, because they cannot conscientiously 
believe, profess, and worship, according to statute law. 
349. The profession of christian faith elevates, among 
us, no one to an unnatural, and merely temporal dis- 
tinction. All christians stand on the same level, as to 
rights and duties. Each one may choose for himself, 
what he will believe, and with whom he will worship, 
and by whose ministry he will be guided. There are 
few who can have anything, who may not have a place, 
appropriately their own, in the house of worship. No 
one is held to pay the tenth of the product of his labors, 
whether he wills to do so, or not, for the support cf 
a ministry, whether he likes it, or not. All who appear 
in the house of worship, are where they would be ; and 
are understood to be performing that duty, and service, 
which they prefer, and none other. It would be sur- 
prising, then, if the places of assembly on the sabbath, 
were not filled by a grateful, and respectable popula- 
tion ; more surprising, still, that there should be any, 
in such a population, who are not suitably affected by 
the example of those who know the nature of their 
privileges, and who are disposed to derive the proper 
23 



262 MORAL CLASS BOOK. 

benefit from them. There are a few, and but a few 5 
comprising the unfortunate ignorant, and the habitual- 
ly dissolute,) who do not regard the sabbath. There 
are some young persons who show their want of edu- 
cation, their acquired depravity, and their disregard of 
public opinion, by using the sabbath, and even the time 
devoted to religious instruction, for purposes which they 
sadly mistake to be pleasure. They are seen to be rid- 
ing furiously to places of public resort, and returning 
from them, heated by intoxicating drinks. Such young 
persons are marked by those who see them. When 
they come to be men, and claim to be members of socie- 
ty, they find they have been marked ; and that they have 
fastened upon themselves, clogs, which they cannot 
shake off. They need the recommendation of worthy 
persons for employments, for introductions to respec- 
table communion. They cannot be justly dissatisfied 
that their claims are disregarded ; and that they have 
lost their proper rank ; and must pass anew, through a 
probationary time, which they have sacrificed. They 
cannot, otherwise, reclaim the rank which is common to 
all the orderly, and virtuous. 

350. There is a social sentiment in religious wor- 
ship, in this country, which is likely to be felt, but in 
few Christian assemblies, in other countries. Those 
who meet, have a bond of union, in the common pro- 
prietorship, in the election of the clergyman, and in be- 
ing accustomed to see each other, in their respective 
places. It may be, that some who so meet, rarely 
meet on any other occasion. But the sentiment of ' 
common interest, brotherly regard, and good will, 
grows up from the very fact of so assembling, though 
the occasions for personal expression of it may be ve- 
ry few. There is something, from the very constitution 
of human nature, which creates a common interest 
among those, who use the same terms of devotion, and 
to whom the same sentiments of instruction are address- 
ed in common, by a teacher of their own choice. There 
is no compulsion in all this, but the common sense of 



MORAL CLASS BOOK. 26:* 

duty, right, and propriety ; nor any binding association, 
but in the zeal, and fidelity of the teacher. It is great- 
ly to the honor of the clergy among us, that they are 
zealous and faithful, and do merit the respect, confi- 
dence, and affection which they so generally obtain in 
our community. The inducements to engage in the 
ministry, are not attractive. It is much more a sense of 
duty, than any other motive ; since in a country like this, 
the same talents, in many other vocations, would com- 
monly secure more of what is called the goods of this 
world, than are to be obtained in the ministry. 

351. We dare hardly express an opinion, which v* T e 
trust will some day find more favor than it is likely to 
do at the present time, in relation to that part of the 
service which is called the sermon. We do not under- 
stand this to be an address to the Deity ; though in His 
presumed presence, and in honor of Him; in social 
worship. It is the sentiments, and opinions of the pas- 
tor, to his flock, on their worldly, social, and pious du- 
ties. As we conceive of Religion, the contemplation 
of the Deity, in all his stupendous works; the scale of 
being far inferior to man, and down to the lowest ; the 
whole order of vegetable being, and the connexion and 
mutual dependence of all, are subjects of adoration, as 
well as the intellectual power of man, and his moral, 
and religious perceptions. We know not, why sub- 
jects of this nature, should not be spoken of in assem- 
blies of Christians, reverentially and piously ; nor do 
we know why the thoughts, and considerations, which 
lead to the great progress of improvement, among the 
human family, are not subjects worthy of the place and 
the occasion. We rather incline to think, that in some 
modified manner, they are so. There are many per- 
sons, (whose opinions constitute an important part of the 
sum of opinion, on which every thing depends* in a free 
country,) whose unavoidable occupations preclude them 
from the satisfying inquiries, which it cannot be unbe- 
coming to find answered, from the sacred desk. 



264 MORAL CLASS BOOK. 

352. It is undoubtedly true, that society is advancing; 
in the knowledge of its rights, and duties, especially in 
ouv own country, in an unprecedented manner. It 
must be obvious to all reflecting minds, that the clergy 
must keep even, at least, with the very front of advance- 
ment. There are, and probably will continue to be, 
controversial discussions on religious subjects, inter- 
mingled necessarily with, and often depending, uponj the 
most diligent and learned researches. It is expected by 
parishioners, that they are to be occasionally instruct- 
ed, in the character, and progress of these discussions; 
and that they shall, on proper calls for it, have the 
judgment of their own teacher. It is expected too of 
the clergy, when out of the desk, that ihey shall, at pro- 
per seasons, make known, that the passing world is not 
unobserved, nor unstudied by them. They are, on 
many important occasions, (promotive of the general 
welfare, in morals, and in the improvement in which all 
are interested,) able counsellors, and effective agents,, 
no less from weight of character, than from sound and 
judicious talent. We, therefore, with the most respect- 
ful consideration for long continued habits, venture to 
suggest a doubt, whether more be not expected from 
the clergy, in the disposal of their time, than is useful 
to those to whom it is devoted. It is dutiful, and pleas- 
ant, to every clergyman to visit in his parish. The 
necessity for this visiting, is not what it once was, 
There are means of instruction, through the use of the 
press, and from the diffusion. of knowledge, which make 
the personal instruction of the clergy, less essential ;. 
and in truth, parishioners, generally, are so much more 
enlightened than were their sometime predecessors,, 
that, it would be doing them injustice to insist, that 
parochial visitings are as necessary as they once were. 
If any one should, in these days, take into consideration 
the number of hours, and days, which must be spent in 
visiting, in an extensive parish, and all other indispen- 
sable claims on a clergyman's time, he will be surpris- 
ed to find how small a portion of time will be left, to 
present those results of study from the sacred desk. 



MORAL CLASS BOOK. 265 

which the actual condition of society demands. In 
most populous places, (it is believed) that the practice 
of mere formal visiting, has yielded to the reason of 
the thing \ and that it is not expected as a duty* This 
is one of the proofs of increasing good sense. Parish- 
ioners are compensated for the loss of a visit, by their 
share in the honorable fame of their minister, and in 
the general improvement of the character of society. 

We have ventured these remarks from the ex- 
alted respect which we entertain for the clerical duties 
in a country, where they must be performed, if per- 
formed at all, because the refinement and good sense, 
of the community, call for them ; — and, because, we 
entertain the like respect for the clergy, as a body of 
men, to whom this country ever has been, and as we 
hope, and believe, ever will be, gratefully indebted. 

353. With respect to the manner in which that part of 
the sabbath shall be passed, which is not given to public 
worship, there is a well-known difference of opinion. 
No public law can regulate this matter. It can go no 
further than to provide, that those who engage in wor- 
ship, shall not be disturbed ; and that it shall be a day 
of rest, and cessation from the common business of 
life ; except, that we believe, that it is constitutionally 
right in most of the states, to prohibit resort to public 
places, for purposes inconsistent with moral duty. We 
entertain no doubt that it must be competent to any, and 
every truly christian, and moral people, to interdict all 
acts which tend to immoralities, and especially on the 
sabbath. It cannot be doubted that the good sense of 
the public, would sustain the law-making, and execu- 
tive power, in going much farther than they do now 
go. Surely some of the modes of passing the sab- 
bath, in this country, are not such as are useful, or jus- 
tifiable, on the part of those who might be restrained, 
if there were no other motive than their own good* 
All this depends on the will of the community, who have 
the power, if they choose to exert it, of making chan- 
ges for the benefit of all, and wilhout the least violation 
of any right, or proper privilege. 
23* 



266 MORAL GLASS BOOK. 

354V There is an appropriation of part of the sab- 
bath day, which has lately attracted the public atten- 
tion, and' patronage, and which, it is* believed, cannot 
be too much respected, and commended. We allude 
to Sunday Schools. Many very young persons, 
and many who are between tender age, and adult life, 
have not the means, during the week, from various 
causes, to obtain the instruction, which is essential to 
their welfare. There are many persons, who hare at- 
tained full age, who would be benefitted by instruction 
no less than their juniors. Persons who are busily en- 
gaged in factories, and in other occupations, which take 
up all the days of the week but the sabbath, would, it 
is hoped, if they had the opportunity, gladly employ a 
part of the latter day, in receiving instruction. It is 
due to some of the proprietors of manufacturing estab- 
lishments to state, on all proper occasions, the sense of 
obligation, which this community feel, for their liberal 
provision to maintain Sunday schools. It is to be hop- 
ed that such praiseworthy examples will have their 
just influence, and be every where followed. It is well 
known that many persons of both sexes who have been 
blessed with the advantages of education, have volu-n 
tarily given their services, and their pecuniary contri- 
butions, to promote and effect this truly charitable, and 
moral purpose. Next after the services, due individ- 
ually and socially, to the Almighty Benefactor of the 
human family, surely, there can be no sabbath duty 
more worthy of the created and the Creator, than those 
which open the mind to a knowledge of his works, 
and of the duties which he has prescribed. Such em- 
ployment of the sabbath is philosophically consistent 
with the nature of man, and of society. It is action ; 
it is action to the most useful purposes. It is the sow- 
ing of seed which falls, net on a rock, nor by the way 
side ; but in good ground ; it will spring up, and bear 
precious fruits, the fragrance of which will ascend to 
heaven. 

355. With some persons, the stillness and tranquilli- 
ity of the sabbath is favorable to self-examination. By 



MORAL CLASS BOOK, 267 

this, we do not mean the contemplations of diseased 
fancy ; nor attempts to feel and express thoughts, which 
the human mind cannot rationally entertain. These 
are unprofitable delusions; they are unknown to well 
informed and intelligent persons. True, praclic 1 self 
examination arises from considering man as he is, and 
not in relation to an imaginary state of being, alike un- 
fit for him, and irreconcileable to the true conceptions 
of the Deity. Man is a material, intellectual, moral, 
social, and religious creature. His self examination 
can only relate to himself, as such. Its purpose is un- 
derstood to be, a conscientious inquiry, whether one 
has lived up to the laws of nature, and of the Creator ; 
and to discover wherein these laws have been departed 
from ; and to strive to live in future, according to what 
one knows to be best, just, and right. A self examin- 
er may be supposed to ask himself such questions as 
these : Have I duly considered my bodily frame, and 
its wonderful constitution, and uses ; — have I endeavor- 
ed to preserve it in a fit condition to render to myself, 
to my connexions, to society, and to its Creator, the 
duties for which he ordained, and gave it ; have I mis- 
used, or abused, this frame, in any of its parts; have I 
failed to obey the universal cornmand to preserve by 
care and industry, all things for use, which were meant 
for use ? If I am in pain, sickness, weakness, or inabil- 
ity, what acts of mine have brought this trouble upon 
me ; and in what course can I better perform my du- 
ties, and prevent such consequence, in the week to 
come ? 

Such examiner, might be supposed to question him- 
self, also, after this manner : I find that another of the 
few weeks of this transitory life, is gone ; how many 
more are allotted to me ; is there certainly even one 
more : if time, if life itself, be a trust, what account 
have I to give, of the week that is gone ; have I learn- 
ed any thing ; am I wiser or better, or more worthy of 
my own respect, and that of others, then I was on the 
last sabbath ; have I let the hours run by unmarked, 
by any useful act of mine ; have they gone by, stamp- 



268 MORAL GLASS BOOK, 

ed and forever, with marks which I shall, and must r 
behold again ; shall I then find that this week went by, 
as it could, and would, if I had known its value, and as 
I may hereafter vainly wish it had ? Have I begun any 
thing of which I have not well considered the end ; 
have I considered before I acted ; have I taken care 
of irrevocable deeds ? 

In what manner have I disposed of this week in the 
performance of my social trusts j have I done to oth- 
ers, as I would that they should do to me ; have I es- 
caped vain and criminal anger ; have I said of any one, 
unlawfully, that which I should not dare to say to him ; 
have I been gentle, charitable, civil, cheerful, kind 
hearted ; have I rendered that which is due ; have I 
made promises, which I cannot perform, or any which 
I should not make ; whom have I offended ; to whom 
have I given just cause of complaint that I knew not 
the laws of individual, or social life } if my peace of 
mind is disturbed, if a blush tinges ray cheek, if a sigh 
bursts from my heart, if a tear dims my vision ; must 
this have come over me, or could 1 have prevented it y 
might not this tranquil, blessed morn, have been to me, 
to my inmost heart, that which it is to those who know 
what is right, and who practise as they know ? 

Can I go, as I shall hereafter wish i had done, with 
a pure, healthy, earthly frame, becomingly covered 
with the products of ingenious and commendable indus- 
try, and with a peaceful, grateful, and devout mind, 
into a social assembly of christians ; can I enter the 
temple of the Almighty, to thank him, that I live ; that 
I am a rational being ; that I live in a land of civil and 
religious freedom ; that I can, and may, cultivate all the 
powers which he has given me, to my own benefit, and 
to his glory ; that I am permitted to come into his pre- 
sence, with intelligent, rational, virtuous, and devout 
citizens, who know, feel, and are grateful for, the 
blessings of the gospel, and the unrestrained right of 
profiting of the exalted hopes, and rewards, which it 
promises ? 

356. There is a portion of the sabbath day, after the 



MORAL CLASS BOOK, 269 

public services are concluded, and also the evening of 
that day, which are passed in different modes by per- 
sons, who agree in most respects (it is believed,) as to 
the manner, in which the preceding parts of the day 
should be passed. By some .persons this portion of 
time is, in whole or in part, devoted to reading, either 
the scriptures, or some other book, connected with re- 
ligious instruction. By some persons, it is regarded 
as a proper time for self-examination and reflection. 
By many others it is devoted, in whole or in part, to 
domestic instruction on christian duties. Others, again, 
consider that the evening especially, is a proper time 
for family friends, who are prevented from seeing each 
other at other times, to meet in a quiet and unoffending 
manner, for social intercourse. There seems to be no 
reasonable objection to either of these modes. It is to 
be remembered that the sabbath was made for man, and 
not man for the sabbath. * It is, therefore, to be pass- 
ed in whole, in that way, which seems to be reasona- 
bly adapted to man's religious, moral and social character. 
There is one consideration of serious importance in re- 
lation to children. Certainly care should be taken, 
that they do not associate with the sabbath, privations, 
restrictions and exactions, which make the approach of 
that day, unwelcome. On the contrary, it materially 
concerns their welfare, and that of society, that their 
feelings, as to the day, should be such, that they can 
anticipate it with pleasure, and look back on it with 
continually increasing satisfaction. 



* It will be remembered bj T those who are accustomed to read 
the scriptures, that in the 2d chapter of Mark's gospel, these are 
the words of the Saviour : ' And the pharisees said unto him, u Be- 
hold, why do they on the sabbath day, that which is not lawful ? " 
And he said unto them, " The sabbath was made for man, and not 
man for the sabbath : therefore, the son of man is Lord also of the 
sibbath." ' 



270 MORAL CLASS BOOK* 



CONCLUSION. 



We have gone through the labor, which we proposed* 
in the introductory chapter. Whether we have answer- 
ed all, or any of the questions therein stated, we must 
leave to the judgment of others. We discern nothing 
in the created universe that is not conformable to the 
most exalted power, wisdom, and benevolence, which 
the human mind is capable of conceiving. We see 
that the operation of general laws, in which man is no 
more to be regarded, than any other portion of anima- 
ted being, visits one, or a small part, of the whole num- 
ber, with affliction. That this, when properly separa- 
ted from afflictions, which man is the author of, is of 
rare occurence. We hope that we have shown, why 
man should exist, and whence he comes, and whither 
he goes ; and that if he be not a satisfied and grateful 
being, while he is a mortal he must accuse himself, 
and not complain that the system of being to which he 
belongs, is wrong and malevolent. We have attempted 
to prove that man individually, and socially, is capable 
of improvement ; that he has removed himself from his 
original condition, and has advanced far, in disclosing 
his Own powers, and in applying them in the promotion 
of his own happiness. But the main object, which we 
have had in view is to show, that he has much further 
to go in the same course ; that the way is known to 
him ; that there are no obstacles in it, which he may 
not remove. And, especially, has it been our object 
to show, that the means of improvement, in this coun- 
try, are such as no other nation has ever been blessed 
with. The separation of a part of society from the 
great mass, and the concentration of all power in the se- 
parated part, but that of mere physical force, are deform- 
ities in society, and wholly unknown to American citizens. 
There are no rights political, ecclesiastical, or heredita- 
ry, to impede their advancement ; nor any privileged 
number, who live in luxury, on the labors of others^ 



MORAL CLASS BOOK. 271 

Here the physical, the intellectual, and moral power of 
society, may do whatsoever seems good. If our com- 
munity does not go on in improvement, it must be be- 
cause it will not, and not because it cannot. If these 
pages aid, however little, in the advancement, the labor 
of preparing them, will be looked back upon with plea- 
sure. 



INDEX 



A 



PAGE. 

Air, properties of - - - - - _ - . 20 

" pure essential to health - 120 

<£ in sleeping apartments - - . - - - - - 120-1 

" uses of in life - - -- - - - -21 

" quantity taken into lungs hourly 45 

Animal kingdom - - - - - - - -34 

" " order -of 34 

" cc preservation of - ■ 35 

" " food, order of nature in 35 

Animals, powers of - 36 

" senses of ....... 33 

" eye of - 88 

" inferior to man, why not immortal, if man is - 81 

Association, (faculty of mind) 62 

" influence of 62 

" powers of in Newton, and Bacon - - - 63 

" " " common to all persons - - - 63 

Attention, (faculty of mind) 63 

Abstraction " " " ■ - - - - - 67 

Action necessary to man - 110 

u of body, and mind, unavoidable - 129 

" utility of 129 

Atmosphere, what it is - - - - - - - 20 

Anger, nature of - - -151 

" natural effects of ------ 152 

Anger, causes of • - 152 

4i sufferings from 154 

" justifiable 154-5 

'•' dissuasives from 155 

" imaginary causes of ------ 156 

" effects of, how removed - 156 

" interference, in that of others ----- 157 

Apparel, mourning, folly of, 220 

cements, necessity of 222-232 

»* kinds of 223 

" principle of - 223 

" want of proper ones 237-8 

Agency, free 70-1 

24 



274 INDEX. 



PAGE. 

Brutes, how distinguished from man, 81 

Bachanalian songs ------- 137 

Brothers and sisters, duties of - 208 

« " true interests of 208 

« friendships of 208 

Beauty, wha f is, and what is not - - - - t - 214-6 

" different standards of - - - - - 215 

Blood, circulation of - 45 

Bones human form of- - - - - - --43 

Breast, vital organs in ---... 45 

Books for children ..._-.- 237 



C 

Colors, pliilosophy of, doubted - - 49 

" how said to be perceived ----- 50 

Conception, (faculty of mind) 66 

Conscience . - - 76 

Christianity, purpose of ------- 106 

" will prevail, universally 108 

Children, how injured by food 116 

Cleanliness, duty of, effects of, ----- 117-8 

" means of promoting, (note) >----- 119 

Children, duties of mother to - - - - 203 

" duties of Father to - - - - -' - - 203 

" death of 219 

" must be busy - - - 233 

« books for - - 237 

Civility ----- 147 

" a christian duty 148 

" due to all persons n. 149 

" illustrations of - - -- - - - 150 

" advantages of - - 151 

Character, discussions of - - 168 
Cards, (gaining, amus3ment) - - 230-2 

Chess ----.. 232 

Checquers or drafts - 232 
Conversation, theory and uses of 234-5-3 

Christianity, diffusion of - - - - - 254 
Clergy - - 264-5 

Concluding notice ------ 270 



D 

Duty, true foundation of - - - - - 12 

" moral ---._. no 

Duties, to ones self ----- 112 

" domestic ------ 189 

" Duties, social ------ 238 

" concerning societies - 243 

*< political ----- 244 



INDEX. 275 



PAflB. 

Duties, to the Creator ----- 255 

" between nations - 253 

Deity, existence of - - - - - 14 

" known through his works - - - -16 

Dreaming ------ 68 

Deistical writings ------ 105 

Drinking, inducements to 135-6 

" among young persons - 136 

K consequences of, among - 137 

" why an abuse - " 1^8 

Digestive power, abuse of 138 

Dying, (or living and dying) - 

Domestics, treatment of - 209 

Dress, female ----- 213-4 

Death from tight lacing - - - 214-6 

Diseases, cause of ----- 217 

" of the sedentary - - - ', - 218 

Death, of children - 219 

" the order of nature _ _ - - 219 

Dead, how to be disposed of 220 

Diamond, what it is ----- 29 

Dancing, proper - - - - - - 225 

" uses of ----- 226 

M as an amusement ----- 226 



Earth adapted to man's use - 39-40 

Earth its formation - - - - - - 20 

Eyes of insects - - - - - -38 

64 of animals - - 37-8 

" human described --■-.-.- 47-8-9 

" motion of 49 

Ear, described ------ 51 

Evil,, natural ------ 109 

t< " ------ 211-12 

Envy, nature of - - - - - 170 

" progress and evil of -*■..,-- 170-1 

fi an evil of man's making -■■-..- 172 

" effects of ------ 172 

" mischiefs of 173 

Emulation, nature of 174 

u difference between, and envy - 174 

Error cause of suffering - - - - - 12 

Education supposed defect in, (preface) - 2 



Firmament, grandeur of - - - \% 

Forest, nature, and grandeur of - - - - 32 

Feeling, sense of - - - - - 52 

Food, improper kinds of, (note) 52 



276 INDEX, 



PAGE. 

Flattery - - - - - - - 147 

Fashion, duties of those who lead the - - - 182 

" death occsioned by following - 214 

Fretful temper, folly of - - - - 182 

Foot, abuse of the ------ 214 

Fcod, passed off in perspiration - - - 40 

Free agency - - - - - -- 70-1 



G 

Globe, interior of - - - - 24 

" changes which have occurred in - - 25-6-7 

Geology ------ 24-27 

Geological changes, (note) - - - 25 

Generalization, (faculty of mind) - 66 

Gratitude, nature and duty of - - - - 161 

Gentleness, value of in domestic life - - 196 

" how manifested ----- 197 

Ghosts, a mental delusion - - - - - 78 

Gaming, what it is - - - - 230 

u evils of - - - - - - 230-1 

Gymastic exercise, why not followed - 234 

Government, social duties in - - - 244 

H 

Hearing, sensp. of described - - - ... 50 

(i theory of, doubted - - - - - 52 

Health, injuries to - - - 116 
" pure air necessary to - - •• - 120 

; " destroyed by tight lacing - 214-16 

Habit, nature of - - - - 132-3 

" control over ----- 134 

" tyranny of - - - 135 

Happiness, what it is - - - - 187 

" what it is not ----- 137 

Husband, duties of - - - 198 

" contract of ----- 199 

" misconduct of - - - - - 200 

Heart, mechanical power of -■■ - 45 

I 

Introductory chapter - - - : - 9 

Inquiries intended to be answered - 10-11 

Ignorance, cause of suffering - - 12 

Insects, eyes cf - - - - - - 38 

Ideas, association of ----- 62 

Idea, what - - - - - - -66 

Ideas of reflection - - - - 66 

Imagination and works of - 67-S 

Insanity - - - - - - 69 

Immortality (from reason) - - - - - 77 

1 w * proofs of ----- 77-8 



INDEX. 277 



PAG2. 

Immortality, universal ^sentiment of - - 80-1 

" objections to answered - 81-2-3 

»- inferred from nature of mind - - 83-4 

" revelation confirms - 83-4 

Infancy - ----- m 

Idle, sufferings of - - - - - 130 

Intemperance, different kinds of 135 

" maternal evils of - - - 207 

Insincerity ------ 145 

Ingratitude, nature of 161 

Imitation, principle of - - - - - 175 

" speaking caused by - - 176 

s « character of society from - - - 176 

" instances of - - - - - 177-8 

" cause of manners and fashions - - 178 

li influence in families - 180 

" in schools - - - - - - 181 

Imitated, duties of - - - - - - 179 

Imagination, delusions of in love - 194 

Immoralities, causes of s 205 

Improvement in U. S. - - 270 



Judgment, judging, faculty of mind 69 

Jesus, proofs that he was the Messiah - ~ - 94-5=8 



Liberty and necessity - 70-1 

Locke John, a christian - - - - - - 86 

Life, intended for happiness - 107 

" as a whole ----- 112 

" purposes of- - - - - -112 

M infancy ------ 114 

" youth ------- 114 

" natural action of 45 

" series of acts, from motives - - - - 69 

Labor, a pleasure ----- 128 

" benefits of ------ 128 

li cause of improvement - 130-1 

" why irksome ----- 131 

" means of making pleasant - 131 

Lying, evils of ----- - 143-4 

{i always unprofitable - 144 

Liar, guilt, of folly of - - - - - - 144-5 

Love, nature and effects of - - - 192-3 

" delusions of - - - - - - 194 

Lacing tight, effect of - - - - 214-16 

Lawmakers, supposed duty of 250 

Lord's-day, why so called - - 257 

Lungs, use of - - 45 

Lord's day, spending of ----- 269 



278 INDEX. 



M 

PAGE, 

Minerals, ores and use of - - - - ~- - 28 

Man, a necessary part of creation 39 

" world, adapted to - -••-.--, 40 

" laws prescribed to - - - _ - . - 41 

" figure of 41-2 

" qualities of - » - 42 

" frame of 42-3 

" muscles, and motion of -..-._ 44 

n vital action of - - - - - 45 

" digestive power of ------- 46 

u necessary part of universe 54 

" mind of, how acted upon - - - _ _ - 55 
" a free agent - - - -* - - - 71-111 

" reasonable being - - r - - . - 71 

" sum of his faculties ------- 72 

" moral being 72 

" distinguished from brutes ----- si 

Mind, action of known only from effects - 60-65 

" cultivation of ---.._. 54 

" (perception) -- g5 

Memory, its nature unknown 61 

Milton's paradise lost 68 

Moral sense - - - - 73.4 

Morality, meaning of - - - - - 75 

Messiah, prophecies concerning 90-1 

" expectation of - 92-3 

Miracles, proof of - - 97-98 

Mosaic history ---- ----26 

Minerals, uses of 28-9 

Muscles, human 44 

Muscular action and will 60 

Motives to action, how formed 69 

Moral duty, peculiar to man - - - - - - - 71 

Mental delusions 78 

Military discipline - - - - - 224-5 

Music, 226 

" nature, and uses of ------ 227 

" why it should be cultivated 228 

" as amusement 229 

Miracles, why necessary 98-9 

'■ evidence of 100-1 

Morality of gospel 105 

" of heathen philosophy --.... 115 

Moral duty, nature of 110 

Mechanics, may improve minds, how &c. - - - 132 

Mind, peace of (see peace of mind' - ... 

Marriage, provision of Deity 190 

li moral influence of - 190 

" is a contract 191 

u solemnity of 191 

u motives to 191 

" improvident folly of 191 



INDEX. 279 



PAGE. 

Marriage, prevented by fashion - - 194-5 

" why. and how should be 195 

proposals of 200-1 

Married, duties of 196 

Mothers, duties of _------. 207 

" over zeal of • - 207 

Misfortunes, what are - 210 

Mourning apparel -------- 220-1 

Ministers of religion - 256 

Morality and religion how taught (preface) - 

N 

Nitrogen (air) - - 21 

Neptunists --------- 27 

Newton, Sir Isaac a christian 86 

Natural evil - -* 109 

Neighborhood 241 

duties of - 241-2-3 

Nations, how and why separated ----- 252-3 

O 

Oxygen (air) - - 20 

Old testament, sublimity of - 89-90 

Order of succession in nature 189 

Ocean, grandeur of 23 



Planets, motion of ---19 

Perception (faculty of mind) 65 

Prophecies as to the Messiah - 90-91 

Politeness --------- 147 

Pride, different kinds of ------ - 159 

Promises, evils of - -= - 163 

" folly of making- - I64 

Profanity, wickedness of- 169 

Peace cf mind, nature of - 182 

" evils of not having 183 

" in office, trusts, perils 184 

" how lost 184-5 

et how obtained 186 

" may be had by all classes 186 

Passion of love 192-3 

Parents, dissentions between ------ 203 

" conduct of to children ----- 203-4 

" disappointments, sorrows of - - 204 

Physical power, uses of - 224 

" " training of 224 

Property, division of-- 239 

" inequality in ----- - - 239 

People, duties of politically .„.--■- 244 
" errors of - - 244-5 



280 INDEX. 



Power political exercise of 246 

Political parties - - - - . - . . 247 

Politicians unprincipled --.-._ 247-8 

honest - " 248 

Popularity, Lord Mansfield's opinion of - - - 248-9 

Prevention of crime ->._,. 2*9-25! 

Punishments, public - - - - - . - 251 
Press, its power and abuse of - - - _ . _ 236 

" is what the public choose to have - 236 

" use and abuse of 236-7 

Q 
Quarrels of others, engaging in 157 

Questions answered in this book, (see introductory chapter, &c.) 
Quakers, moral character ot - - - . . -2:9 

R 

Reflection, ideas of-------. ^ 

Revelation, tested by reason g^.g 

Religion, meaning of - gg.g 

Ressurrection of the Saviour - 102-3 

Revelation, internal evidence of - - 104 

Religion, perversion of ----- . _ gg 

Reading, uses of- - _ 236 

Riches, distribution of 239 

Rich and poor ------._ 240 

S 
Solar system ----•-... -^ 

Stars, number and magnitude of - - - - _ -18 
Stones, variety and uses of _ 29 

" precious ---29 

Smelling, sense of - 52 

Senses, remarks on . m 53 

" how acted on - - - - 5g 

Soul or mind 56 

" faculties of how developed 56 

Senses, connexion of - - 57 

" different uses of - - 58 

" cultivation of - - - - - - 56 

" connexion of with mind - - .. - 59 

Shakspeare's works - -68 

Self-love, nature and use of - - - . . 124 

" " perversions of - - - - . 125-6-7 

" " benefits in proper use of , - . 127 

Songs, bacchanalian - 137 

Stomach, abuse of - - - - . . 138 

Sincerity and insincerity .... 145 

Self-respect, nature of - - I53 

Slander, what it is - - _ . . ^5 



INDEX, 



281 



Slanderer, folly and guilt of 
Swearing, vulgarity tf s 
" consequences of 
Society, ehargabie wi.h evils • - 
Seducers of youth - 
Servants, treatment of 
Sickness ... - 

66 instances of from foUy 
Speech, man's peculiar ^ift 
Stomach, use of - - 

Sound, theory of doubted 
Spiritual existence 

'• " how proved 

Sabbath, what it is 
Sunday, name derived 

" mode of observing 
Sabbath, Jewish how kept 

M how kept inU. States - 

" obligation to keep 
Society, answerable for vice and crimes 
Spirit, not perceived through senses 
Sunday, benefits peculiar to U. S. 

" misuse of - 

" inducements to spenU properly 
Sermon, what it is - 

" uses of .- 
Sunday schools - - - 

Self-examination 



PAGE. 

- 166 

169 

169-10 

205-67 

206-7 

209 

210-213 

213 

- 42 
-45 

- 52-3 
77-8 

- 78-9 

256 

- 256 
257 

- 257 
257 

- 258-9 
250-1 

78 
261 

- 262 5 
262-3 

- 263 
263 

- 266 
266-7 



Tasting, sense of 
Thompson's Seasons 
Teeth, duty of preserving (note) 
Time, proper uses of 
Tobacco, use and misuse of - 

" consequences of use 

" habit of using 

" why used 

" preventive of use of 
Truth and falsehood 
Truth, when and how to be spnken 
Terrestrial succession - 7 

Trifles, causes of suffering 
Tides - - 

Tennis, game proper for colleges - 



52 

68 

- 119 

121-2-3 

139 

140-1 

141 

141 

142 

- 143 
167 
189 
197 

- 23 
234 



U 



Universe, created 

" harmony and unity of 



15 

78 



232 INDEX. 



PAGE. 

Vulcanists - - - - - - -27 

Vegetable kingdom, beauty of - - - 30-31 

" life continuance of - - - - 33 

Vision, in man ------ 45 

" theory of doubted - - - - - 49 

" light necessary to - - - - - 49-50 

Vanity, nature and folly of - - - 160 

Vices, how connected ----- 170 

Vision, laws of - - - - 37 

Vice and crime, duty of society to prevent - - 250 

Visiting by clergy - - - - - - 264 

W 

Water, action of - - 22-23 

Will, (faculty of mind) ... - 70 

Wife, duties of - - - - - 200 

" conduct of - - - - - 201-2 

ts instance of discretion in - 202 

" her relation to husband - - - - 202 

" duties to children ----- 203 

Will and bodily motion - - - - - 60 

Washing, duty and mode of (note) - - - 119 

Walking, natural mode of - - - 225 

Workshop for children ----- 234 



Youth - - - - - - - 114 

u why instructed - - - - - 115 

" why should be temperate - - - - 139 

54 follies and sins of - - - - 139 












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